CHAP.
I.
IN
the
first
part
of
this
Chapter
(
after
the
Inscription
,
ver.
1
,
2.
)
the
Apostle
unfoldeth
the
grounds
and
causes
of
the
salvation
of
sinners
,
ascribing
all
unto
God's
free
grace
in
Christ
:
which
he
doth
,
first
,
generally
,
by
way
of
thanksgiving
unto
God
,
ver.
3.
Secondly
,
more
particularly
:
and
first
,
he
treateth
of
the
grounds
,
causes
and
means
of
salvation
,
as
they
were
prepared
in
the
eternal
decree
of
election
;
which
he
describeth
from
those
ends
which
God
intended
in
that
decree
,
as
our
sanctification
,
ver.
4.
our
adoption
or
glorification
,
ver.
5.
and
the
glory
of
His
grace
,
ver.
6.
Next
,
as
they
were
purchased
by
Christ
in
the
work
of
redemption
,
ver.
7.
And
lastly
,
as
they
are
applyed
unto
the
Elect
in
their
effectual
calling
,
ver.
8.
which
is
illustrated
from
the
mean
made
use
of
for
bringing
it
about
,
to
wit
,
the
revealing
and
publishing
of
the
Gospel
,
ver.
9.
and
from
the
end
intended
by
God
in
the
use
of
this
mean
,
even
the
gathering
together
in
one
of
all
the
scattered
Elect
,
ver.
10.
And
thirdly
,
he
cleareth
yet
further
the
former
doctrine
concerning
the
freedom
of
God's
grace
through
Christ
in
our
salvation
,
by
giving
some
instances
of
it
,
1.
In
the
believing
Jews
,
ver.
11
,
12.
Next
,
in
the
believing
Gentiles
,
ver.
13
,
14.
In
the
second
part
of
the
Chapter
,
he
doth
indirectly
incite
them
to
constancy
and
progresse
in
the
knowledge
of
this
doctrine
;
first
,
by
shewing
how
he
blessed
God
,
and
prayed
unto
Him
for
them
,
ver.
15
,
16.
Secondly
,
by
holding
forth
a
short
sum
of
his
prayer
unto
God
on
their
behalf
,
even
that
God
would
bestow
a
greater
measure
of
wisdom
and
saving
knowledge
upon
them
,
ver.
17
,
18
—
whereby
they
might
know
those
good
things
,
which
they
were
to
partake
of
in
Heaven
,
ver.
-18.
together
with
the
working
of
Gods
mighty
power
in
,
and
towards
Believers
,
ver.
19.
Thirdly
,
by
commending
this
power
of
God
unto
them
,
from
its
mighty
working
in
order
to
Christ's
exaltation
,
ver.
20.
which
exalted
state
of
Christ
,
he
sheweth
,
doth
include
power
and
superiority
over
all
creatures
in
general
,
ver.
21
,
22-and
over
His
Church
in
particular
,
ver.
-22
,
23.
Vers.
1.
PAUL
an
Apostle
of
Jesus
Christ
by
the
will
of
God
,
to
the
Saints
which
are
at
Ephesus
,
and
to
the
faithfull
in
Christ
Jesus
:
2.
Grace
be
to
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
.
IN
these
two
Verses
is
the
Inscription
of
the
Epistle
,
containing
,
first
,
a
description
of
the
Pen-man
;
from
his
name
Paul
,
from
his
office
an
Apostle
,
and
call
to
his
office
,
by
the
will
of
God
.
Secondly
,
a
description
of
those
to
whom
the
Epistle
was
directed
,
from
the
place
of
their
habitation
,
at
Ephesus
,
and
their
spiritual
state
,
they
were
Saints
and
faithfull
,
ver.
1.
Thirdly
,
the
Apostle's
usuall
salutation
,
or
comprecation
,
whereby
he
prayeth
for
grace
and
peace
unto
them
,
ver.
2.
Besides
what
hath
been
already
observed
upon
the
Inscriptions
of
the
Epistles
to
the
Galatians
,
Philippians
and
Colossians
,
Learn
,
1.
The
wisdom
of
God
hath
judged
it
most
convenient
to
teach
His
People
,
not
immediately
by
Himself
or
by
the
ministry
of
Angels
,
but
of
men
like
unto
our selves
:
hereby
to
try
His
Peoples
obedience
,
Mat.
10.
40.
and
because
their
infirmity
could
not
well
endure
the
ministry
of
others
,
Exod.
20.
19.
For
,
Paul
is
imployed
by
God
to
instruct
those
Ephesians
by
writing
this
Epistle
;
Paul
an
Apostle
by
the
will
of
God
,
to
the
saints
.
2.
It
doth
not
follow
hence
,
that
every
man
who
thinketh
himself
sufficiently
gifted
,
may
take
upon
him
the
office
of
the
Ministry
,
except
he
be
called
unto
it
of
God
:
for
,
Paul
sheweth
he
was
called
to
the
office
of
an
Apostle
before
he
did
meddle
with
it
;
An
Apostle
of
Jesus
Christ
by
the
will
of
God
.
3.
The
power
of
God
not
only
can
,
but
also
frequently
doth
gather
and
preserve
a
Church
to
Himself
,
even
where
Satan's
seat
is
,
and
wickednesse
of
all
sorts
doth
most
abound
:
hereby
fulfilling
what
was
long
since
foretold
(
Psal.
110.
-2.
)
that
Christ
should
rule
in
the
midst
of
His
enemies
;
for
,
there
was
a
Church
of
Saints
even
at
Ephesus
,
a
City
famous
for
Idolatry
and
Witchcrafts
,
Act.
19.
v.
19
,
24
,
34
,
35.
To
the
Saints
which
are
at
Ephesus
.
4.
Even
those
who
are
Saints
and
Believers
,
do
stand
in
need
of
God's
grace
and
favour
both
to
pardon
and
subdue
sin
,
seing
the
best
of
them
are
but
sanctified
in
part
,
1
Cor.
13.
12.
having
the
dregs
of
corruption
alwayes
remaining
,
and
frequently
stirring
in
them
,
Rom.
7.
23.
for
,
the
Apostle's
wish
in
behalf
of
the
Saints
at
Ephesus
and
faithfull
in
Christ
Jesus
,
is
,
Grace
be
to
you
.
Vers.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
heavenly
places
in
Christ
.
THe
Apostle's
scope
being
to
establish
those
Ephesians
in
the
sincere
doctrine
of
the
Gospel
already
received
by
them
,
and
for
this
end
to
unfold
the
grounds
and
causes
of
their
salvation
,
together
with
the
freedom
of
God's
grace
in
Christ
,
upon
which
salvation
(
with
all
its
causes
,
and
every
step
tending
towards
it
)
is
founded
,
he
doth
first
propound
the
grounds
and
causes
in
general
,
and
this
not
warshly
,
and
in
a
coldrife
manner
,
but
with
an
open
mouth
,
and
a
more
enlarged
heart
,
by
way
of
thanksgiving
to
God
,
whom
he
describeth
from
his
twofold
relation
to
Christ
,
as
being
the
God
and
Father
of
our
Lord
Jesus
Christ
:
for
,
the
particle
and
,
in
this
place
,
is
not
copulative
of
things
different
,
but
exegetick
of
one
and
the
same
thing
,
as
Psal.
18.
46.
And
first
,
He
is
a
God
to
Christ
,
chiefly
because
of
the
Covenant
of
Redemption
betwixt
God
and
Christ
as
Mediator
,
the
mutual
conditions
of
which
Covenant
are
,
Is.
53.
10
,
11.
Joh.
6.
39
,
40.
And
,
secondly
,
He
is
the
Father
of
Christ
,
to
wit
,
not
only
as
Christ
is
God
,
by
an
eternal
and
unspeakable
generation
,
Psal.
2.
7.
but
also
,
as
Christ
is
Man
,
God
is
His
Father
by
vertue
of
the
personal
union
of
the
two
natures
in
Christ
,
Luke
1.
32
—
.
The
reason
of
which
his
thanksgiving
to
God
he
sheweth
to
be
Gods
bestowing
of
real
blessings
upon
Believers
,
and
those
not
common
or
temporal
only
,
but
special
and
spiritual
blessings
,
which
tend
to
a
spiritual
and
supernaturalend
;
and
those
not
sparingly
,
but
fully
,
and
with
an
open
hand
,
even
all
blessings
,
and
this
in
heavenly
places
,
that
is
,
from
Heaven
His
glorious
Throne
;
or
,
because
those
spiritual
blessings
shall
not
be
consummated
and
fully
perfected
,
until
Believers
be
in
Heaven
:
all
which
blessings
,
he
sheweth
are
bestowed
upon
Believers
in
Christ
,
He
,
as
our
Head
,
Atturney
and
Advocate
(
1
Joh.
2.
1.
)
having
received
those
blessings
in
our
name
,
and
for
our
behoof
,
Eph.
2.
6.
by
whose
merit
also
they
are
purchased
,
Isa.
53.
5.
In
whom
,
and
by
vertue
of
our
union
with
Him
and
right
to
Him
,
we
have
a
right
to
such
of
those
blessings
as
we
have
not
yet
actually
received
,
1
Joh.
5.
12.
and
do
come
to
the
possession
of
these
which
we
already
enjoy
,
Joh.
1.
16.
Doct.
1.
Though
we
cannot
blesse
the
Lord
,
as
He
blesseth
us
by
bestowing
real
blessings
and
favours
upon
us
,
which
before
we
wanted
,
Gen.
24.
35.
there
being
such
a
fulnesse
of
blessednesse
in
God
,
as
nothing
can
be
superadded
,
Joh
22.
2.
Yet
it
is
our
duty
to
blesse
Him
so
,
as
that
being
convinced
of
that
blessednesse
,
of
those
excellencies
which
are
in
Him
,
and
favours
which
are
bestowed
upon
us
by
Him
,
we
do
not
only
esteem
highly
of
Him
because
of
those
,
Luke
1.
46.
but
also
expresse
this
our
high
esteem
,
and
that
not
only
in
words
,
whether
by
speaking
to
God
Himself
in
the
duty
of
prayer
and
praise
,
Psal.
104.
1.
or
by
speaking
of
Him
,
and
to
His
commendation
unto
others
,
Psal.
34.
3
,
4
,
&c.
but
also
and
mainly
in
our
life
and
actions
,
1
Cor.
10.
31.
for
,
Paul
doth
here
blesse
the
Lord
;
Blessed
be
God
,
saith
he
.
2.
It
is
a
looking
to
God
with
respect
had
to
Jesus
Christ
,
which
inflameth
the
heart
with
such
a
mixture
of
love
and
admiration
at
His
excellencies
and
worth
,
that
it
must
of
necessity
break
forth
in
blessing
of
Him
:
God
considered
without
Christ
being
a
consuming
fire
,
to
whom
there
can
be
no
confident
approaching
by
sinfull
creatures
,
neither
in
the
duties
of
prayer
,
nor
of
praise
;
but
the
vail
of
Christ's
flesh
doth
break
the
beams
of
His
terror
,
so
that
we
may
stedfastly
behold
His
attributes
and
excellencies
,
rejoycing
in
them
,
and
blessing
Him
for
them
:
for
,
Paul
,
while
he
blesseth
God
,
doth
look
upon
Him
through
this
vail
;
Blessed
be
God
,
and
the
Father
of
our
Lord
Jesus
Christ
.
3.
A
holy
soul
,
truly
sensible
of
his
lost
condition
by
nature
,
and
of
God's
mercy
in
his
delivery
from
that
wofull
state
,
cannot
seriously
think
,
or
speak
of
that
subject
,
but
his
heart
must
be
inflamed
with
love
to
God
;
yea
,
and
break
forth
in
praises
and
thanksgiving
to
Him
,
when
occasion
offereth
:
for
,
so
doth
Paul
,
Blessed
be
God
who
hath
blessed
us
with
all
spiritual
blessings
.
4.
Though
we
are
bound
to
blesse
the
Lord
even
for
temporal
favours
,
and
things
necessary
for
the
life
which
now
is
,
Psal.
107.
8.
yet
a
renewed
heart
is
most
taken
up
with
,
and
blesseth
God
most
for
spiritual
blessings
,
and
such
as
concern
our
eternal
welbeing
,
those
being
not
only
most
durable
,
Job
.
6.
27.
but
also
most
discriminating
betwixt
the
regenerate
and
unregenerate
,
Eccles.
9.
1.
1
Joh.
3.
14.
for
,
Paul
blesseth
God
for
these
blessings
;
Who
bath
blessed
us
with
all
spiritual
blessings
.
5.
God
is
the
author
and
worker
of
all
spiritual
blessings
in
a
special
manner
,
in
so
far
as
He
produceth
them
not
by
a
general
providence
actuating
and
concurring
with
natural
principles
and
powers
for
producing
of
such
and
such
effects
,
(
as
He
is
the
author
even
of
common
blessings
,
health
,
riches
,
honour
,
and
such
like
Psal.
75.
6
,
7.
)
but
by
his
special
grace
,
whereby
He
createth
in
the
heart
(
by
nature
,
dead
in
sins
and
trespasses
,
Eph.
2.
1.
)
a
power
to
do
good
,
Ezek
,
36.
26.
and
actuateth
that
power
,
making
it
to
work
,
Phil.
2.
13.
for
,
the
Apostle
ascribeth
the
production
of
all
spiritual
blessings
to
God
,
while
speaking
of
God
he
saith
,
Who
hath
blessed
us
with
all
spirituall
blessings
.
6.
Though
God
,
considered
as
Creator
and
merciful
upholder
of
His
own
creatures
,
doth
bestow
temporal
blessings
upon
the
world
,
even
upon
those
who
never
heard
of
Christ
,
Psal.
17.
14.
yet
,
spiritual
blessings
,
such
as
the
saving
graces
of
faith
,
hope
and
love
,
come
from
God
,
being
considered
not
as
Creator
,
but
in
,
and
with
relation
to
Jesus
Christ
,
who
behoved
to
purchase
those
blessings
of
new
,
before
fallen
man
could
acquire
either
a
right
unto
them
,
or
possession
of
them
:
for
,
saith
Paul
,
it
is
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
;
and
again
,
He
hath
blessed
as
in
Christ
.
7.
Spiritual
blessings
,
to
wit
,
those
of
them
which
are
absolutely
necessary
to
salvation
and
eternal
blessednesse
,
are
linked
together
,
and
cannot
be
separated
:
where
God
bestoweth
one
of
those
,
He
bestoweth
all
,
there
being
a
necessary
concatenation
among
them
all
,
Rom.
8.
29
,
30.
so
that
they
either
co-exist
,
or
at
least
in
God's
due
time
do
follow
one
upon
another
,
Philip.
1.
6.
for
,
saith
Paul
,
He
hath
,
blessed
us
with
all
spiritual
blessings
.
8.
Though
there
be
some
spiritual
blessings
,
such
as
perfection
in
holinesse
,
and
the
full
enjoying
of
God
in
glory
,
the
possession
whereof
is
not
attained
unto
by
Believers
so
long
as
they
are
here
on
earth
,
1
Cor.
13.
12.
yet
,
because
of
the
Believer's
undoubted
right
unto
those
blessings
(
1
Cor.
3.
21
,
22.
)
and
God's
unchangeable
purpose
to
bestow
them
,
Psal.
84.
11.
and
because
of
the
first
fruits
and
earnest
of
those
blessings
already
bestowed
upon
the
Believer
(
See
ver.
14.
)
and
of
Christ's
having
taken
possession
of
those
in
the
Believer's
name
,
chap.
2.
6.
he
may
be
as
much
assured
of
his
full
enjoying
of
them
,
as
if
he
had
them
already
in
hand
:
for
,
saith
Paul
,
He
hath
blessed
us
with
all
spiritual
blessings
,
as
if
all
,
none
being
excepted
,
were
already
enjoyed
.
9.
Spirituall
blessings
are
of
an
heavenly
rise
and
nature
,
there
being
no
second
cause
upon
earth
,
or
among
things
created
,
which
doth
concur
with
God
in
bringing
them
to
passe
,
as
in
the
production
of
other
natural
effects
:
for
,
as
the
word
is
well
rendred
,
in
beavenly
places
,
and
better
than
in
heavenly
things
;
so
it
seemeth
the
bestowing
of
those
spiritual
blessings
,
is
ascribed
to
God
in
heavenly
places
,
mainly
because
their
original
is
only
from
Heaven
,
and
not
from
earth
;
With
all
spiritual
blessings
in
heavenly
places
.
Vers.
4.
According
as
He
hath
chosen
us
in
Him
,
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
and
without
blame
before
Him
in
love
.
THe
Apostle
,
in
the
second
place
,
treateth
of
those
spiritual
blessings
more
particularly
,
and
so
doth
branch
forth
at
large
that
reason
of
his
thanksgiving
to
God
presently
mentioned
,
and
this
in
pursuance
of
the
former
scope
,
which
is
to
shew
,
that
salvation
with
all
its
causes
do
flow
only
from
God's
free
grace
in
Christ
;
that
so
the
Ephesians
might
be
firmly
rooted
and
confirmed
in
the
faith
of
this
Truth
.
And
,
first
,
he
speaketh
of
those
blessings
as
they
were
prepared
and
appointed
for
Believers
in
God's
eternal
decree
of
Election
and
Predestination
,
to
ver.
7.
In
this
verse
he
sheweth
,
first
,
That
these
spiritual
blessings
are
bestowed
upon
Believers
in
time
,
not
by
chance
,
or
rashly
,
not
from
any
worth
in
the
receiver
,
but
according
as
God
had
fore-ordained
in
His
decree
of
Election
,
whereby
,
before
the
foundation
of
the
world
,
that
is
,
from
all
eternity
(
See
Joh.
17.
24
)
He
did
choose
some
of
mankind
to
eternal
life
(
Mat.
25.
34.
)
passing
by
others
,
and
did
choose
them
in
Christ
,
not
as
if
Christ's
death
had
moved
God
to
love
and
elect
;
for
,
His
electing
love
did
move
Him
to
give
Christ
for
sinners
,
Job
.
3.
16.
Neither
did
He
choose
them
in
Christ
,
as
if
they
had
been
considered
by
God
as
already
in
Christ
by
faith
,
and
that
because
of
their
faith
thus
foreseen
,
they
had
been
elected
by
Him
;
for
,
so
faith
should
not
be
a
fruit
flowing
from
election
,
but
a
condition
pre-required
in
the
person
to
be
elected
,
which
doth
contradict
this
same
very
Scripture
,
affirming
that
all
spiritual
blessings
(
whereof
faith
is
one
)
do
flow
from
,
and
are
bestowed
according
to
the
decree
of
Election
:
He
did
therefore
choose
them
in
Christ
,
as
in
Him
,
whom
He
did
in
one
and
the
self-same
decree
choose
to
be
the
Head
of
the
Elect
,
and
chief
foundation-stone
of
all
that
precious
building
,
His
own
House
and
Church
,
1
Pet.
2.
6.
and
by
whom
that
glory
,
and
all
things
tending
to
that
glory
unto
which
He
did
choose
them
,
were
to
be
purchased
;
that
so
(
without
doing
injury
to
provoked
justice
)
they
might
be
applied
unto
,
and
actually
bestowed
upon
the
Elect
;
for
,
so
is
this
purpose
more
clearly
expressed
,
1
Thess.
5.
9.
Secondly
,
he
illustrateth
this
decree
of
Election
from
the
nearest
end
which
God
did
design
to
be
brought
about
by
it
,
even
the
sanctification
of
the
persons
elected
,
whereby
they
should
be
rendred
blameless
before
men
,
and
sincere
and
upright
before
God
,
and
that
in
love
,
to
wit
,
in
the
duties
of
love
to
their
neighbour
,
flowing
from
love
to
God
,
Mat.
22.
37
,
39
by
which
love
,
as
a
touchstone
,
the
soundnesse
of
their
sanctification
should
be
tried
.
Doct.
1.
As
God
from
all
eternity
hath
chosen
some
of
mankind
,
and
firmly
decreed
to
bestow
upon
them
eternal
life
,
Luke
12.
32.
so
there
are
others
whom
He
decreed
not
to
save
,
but
to
condemn
.
In
which
latter
decree
,
and
much
more
in
the
former
,
God
hath
done
nothing
unjustly
;
seing
as
soveraign
Lord
over
all
the
creatures
He
hath
absolute
dominion
to
dispose
of
them
as
He
pleaseth
,
Rom.
9.
19
,
20
,
21.
and
though
sin
in
the
reprobate
was
not
the
cause
of
God's
decree
of
reprobation
,
Rom.
9.
11
,
12
,
13.
yet
it
is
the
cause
of
the
reprobates
condemnation
,
so
that
his
condemnation
is
just
:
for
,
saith
he
,
He
hath
chosen
us
:
which
implyeth
,
some
were
not
chosen
,
seing
where
all
is
taken
there
is
no
choice
.
2.
Though
no
man
(
except
he
who
hath
sinned
that
unpardonable
sin
,
Mat.
12.
-32.
)
can
certainly
know
he
is
a
reprobate
;
there
being
no
marks
,
except
that
alone
,
set
down
in
Scripture
,
by
which
reprobation
can
be
certainly
known
;
Yet
,
the
Elect
may
attain
to
the
assured
knowledge
of
their
own
election
,
seing
God
hath
set
down
in
Scripture
,
the
marks
and
evidences
of
election
,
Joh.
6.
37.
and
hath
promised
to
give
His
Spirit
unto
His
own
,
whereby
they
may
infallibly
discern
these
marks
,
at
least
,
at
sometimes
in
themselves
,
1
Cor.
2
,
12.
for
,
although
the
Apostle
doth
pronounce
those
Ephesians
to
be
elected
according
to
the
judgement
of
charity
only
,
which
believeth
the
best
of
others
,
where
nothing
appears
to
the
countrary
,
1
Cor.
13.
7.
yet
,
he
behoved
to
have
some
undoubted
perswasion
of
his
own
election
,
before
he
could
warrantably
conclude
himself
to
be
elected
,
seing
not
charity
,
but
certain
knowledge
is
the
principle
from
which
a
man
ought
to
judge
of
himself
,
2
Cor.
13.
5.
As
He
hath
chosen
us
in
Him
,
saith
he
.
3.
Though
the
doctrine
of
Election
and
Reprobation
be
such
,
as
the
unlearned
and
unstable
are
apt
to
wrest
and
stumble
at
to
their
own
destruction
,
2
Pet.
3.
16.
yet
,
it
is
not
wholly
to
be
suppressed
and
locked
up
in
silence
from
the
Lord's
People
,
but
would
be
soberly
,
and
prudently
sometimes
propounded
unto
them
;
and
that
because
of
the
many
and
great
advantages
which
may
be
reaped
,
not
only
by
the
doctrine
of
election
,
such
as
the
assurance
of
salvation
,
Rom.
8.
29
,
30.
strong
incitements
unto
holinesse
,
2
Pet.
1.
10.
and
courage
under
crosses
of
all
sorts
,
Rom.
8.
38
,
39.
but
also
by
the
doctrine
of
reprobation
,
as
contributing
much
to
promove
the
salvation
of
the
Elect
,
by
making
them
hate
sin
more
,
Psal.
119.
119
,
120.
and
prize
the
kindnesse
and
good
will
of
God
more
,
which
made
choice
of
them
,
passing
by
others
as
good
as
they
,
Rom.
9.
22
,
23.
for
,
the
Apostle
propoundeth
this
doctrine
to
the
whole
Church
,
and
insisteth
upon
it
,
According
as
He
hath
chosen
us
in
Him
,
&c.
4.
As
electing
love
in
God
is
of
an
old
standing
,
even
from
all
eternity
,
and
therefore
most
free
;
there
being
nothing
in
the
Elect
,
before
they
had
a
being
,
which
might
draw
His
love
towards
them
:
So
the
Lord
can
,
and
usually
doth
keep
His
purposes
and
thoughts
for
good
to
a
people
or
person
for
a
long
time
hid
,
before
He
do
discover
them
,
and
make
them
known
:
for
,
He
had
set
His
love
upon
these
believing
Ephesians
from
all
eternity
,
which
yet
lay
hid
from
the
beginning
of
the
world
,
and
did
not
kyth
untill
their
effectual
calling
;
He
hath
chosen
us
before
the
foundation
of
the
world
.
5.
The
Lord
bestoweth
spiritual
blessings
in
time
,
according
to
what
He
hath
inacted
in
that
His
eternal
decree
of
election
before
time
;
So
that
every
elect
soul
shall
most
undoubtedly
enjoy
those
blessings
:
And
all
of
them
(
even
Faith
it self
not
being
excepted
)
do
flow
from
Election
,
and
are
bestowed
upon
the
Elect
,
because
they
are
elected
unto
them
:
for
,
saith
he
,
God
hath
blessed
us
with
all
spiritual
blessings
,
according
as
He
hath
chosen
us
in
Him
.
6.
God
did
not
choose
or
elect
us
,
because
we
were
holy
,
or
because
He
did
foresee
we
would
be
holy
,
but
that
we
might
be
holy
;
so
that
neither
fore-seen
holinesse
,
good-works
,
nor
fore-seen
faith
,
were
the
causes
of
Election
,
but
effects
and
fruits
flowing
from
it
:
for
,
saith
he
,
God
hath
chosen
us
that
we
should
be
holy
.
7.
God
hath
elected
none
to
enjoy
everlasting
glory
after
this
,
but
such
as
He
hath
chosen
to
be
holy
here
:
And
therefore
a
man
may
safely
and
certainly
conclude
he
hath
been
elected
from
all
eternity
,
if
he
be
sanctified
and
renewed
by
the
Spirit
of
holinesse
in
time
:
and
whatever
assurance
of
Election
is
pretended
unto
by
any
who
lead
an
unholy
life
,
it
is
but
a
strong
delusion
,
a
vain
presumption
,
and
no
well-grounded
perswasion
;
for
,
He
hath
chosen
us
,
as
to
Heaven
and
glory
,
so
also
that
we
should
be
holy
.
8.
This
real
and
saving
holinesse
,
from
which
a
man
may
conclude
his
own
Election
,
is
joyned
with
an
honest
endeavour
after
such
a
conversation
as
is
blamelesse
and
obnoxious
unto
no
just
reproof
from
men
:
It
is
not
only
inward
and
in
the
heart
,
but
outward
also
,
and
in
the
hand
and
tongue
:
for
,
saith
he
,
He
hath
chosen
us
,
that
we
should
be
holy
and
without
blame
,
to
wit
,
from
men
,
as
the
word
is
taken
,
Luke
1.
6.
1
Tim.
3
,
2.
Doct.
9.
Where
this
real
and
saving
holinesse
,
the
fruit
of
electing
love
,
is
,
there
will
not
only
be
a
blamelesse
conversation
before
men
,
but
also
sincerity
of
heart
before
God
,
which
doth
not
imply
perfection
in
holinesse
,
(
for
none
should
then
be
holy
before
Him
in
this
life
,
1
King
.
8.
46
▪
)
but
ingenuity
and
singlenesse
of
spirit
,
opposit
to
a
double
heart
and
hypocrisie
,
even
such
ingenuity
,
as
a
man
dare
appeal
to
God
to
judge
of
his
honest
endeavour
after
that
in
reality
and
in
deed
,
which
he
pretendeth
unto
in
the
wayes
of
God
;
for
,
those
words
before
Him
,
expresse
such
sincerity
of
heart
,
(
See
2
King
.
20.
3.
Psal.
18.
23.
)
we
should
be
holy
before
Him
.
10.
Sound
holinesse
and
sincerity
of
heart
,
are
most
manifested
in
the
duties
of
love
to
our
neighbour
,
flowing
from
our
love
to
God
;
for
,
external
duties
of
Religion
may
be
diligently
followed
,
even
by
hypocrites
,
Isa.
1.
11.
And
the
inward
substantial
duties
thereof
are
not
so
easily
discerned
,
neither
by
others
nor
yet
by
our selves
,
as
when
they
are
accompanied
with
the
painfull
and
conscientious
practice
of
those
duties
,
which
love
to
our
neighbour
doth
enjoyn
:
for
,
therefore
doth
the
Apostle
give
an
instance
of
this
holinesse
in
love
,
rather
than
in
any
other
duty
;
And
without
blame
before
Him
in
love
.
Vers.
5.
Having
predestinated
us
unto
the
adoption
of
children
by
Jesus
Christ
to
Himself
,
according
to
the
good
pleasure
of
His
will
.
IN
this
Verse
,
the
Apostle
doth
first
expresse
Gods
eternal
decree
of
Election
,
formerly
mentioned
by
another
word
,
to
wit
,
Predestination
,
which
setteth
forth
the
same
decree
and
purpose
,
together
with
its
eternity
and
extent
,
not
only
to
the
end
proposed
by
God
,
but
to
the
whole
progresse
of
convenient
means
,
by
which
the
end
intended
was
infallibly
to
be
brought
about
.
Secondly
,
he
further
describeth
this
decree
of
Election
and
Predestination
from
another
end
,
which
God
designed
to
be
brought
about
by
it
,
even
the
Adoption
of
children
by
Jesus
Christ
,
to
be
bestowed
upon
the
Elect
:
whereby
is
meaned
not
only
that
begun
Adoption
which
Believers
possesse
here
,
Joh.
1.
12.
and
whereby
they
have
a
right
to
the
heavenly
inheritance
,
Rom.
8.
17.
but
also
and
mainly
that
compleat
and
perfect
Adoption
,
whereof
the
Elect
shall
partake
hereafter
,
even
the
actual
possession
of
their
glorious
inheritance
:
See
the
word
so
taken
Rom.
8.
23.
He
describeth
it
also
from
the
causes
moving
God
to
elect
any
,
or
one
more
than
another
,
which
are
set
down
,
first
,
more
briefly
,
to
himself
,
it
is
better
rendred
in
himself
:
whereby
are
excluded
all
causes
moving
God
to
this
act
,
without
Himself
.
Secondly
,
more
largely
and
expresly
,
to
wit
,
God's
absolute
and
soveraign
will
,
swayed
with
favour
and
goodwill
towards
those
whom
He
did
choose
.
Doct.
1.
God
hath
not
only
decreed
to
set
forth
the
glory
of
His
mercy
,
by
bestowing
Heaven
and
Glory
upon
some
of
mankind
,
Luke
12.
32.
but
,
in
that
same
wise
and
eternal
counsel
of
His
,
He
hath
forecasten
and
accordingly
decreed
by
what
means
and
helps
the
person
so
elected
may
come
to
Heaven
,
and
shall
undoubtedly
obtain
it
.
And
therefore
none
can
warrantably
expect
that
this
decree
of
Predestination
will
bring
them
to
Salvation
,
if
they
live
in
the
prophane
neglect
and
contempt
of
those
means
which
do
lead
unto
it
:
for
,
the
force
and
usual
acception
of
the
word
predestinated
,
is
extended
to
the
means
aswell
as
to
the
end
;
Having
predestinated
us
.
2.
No
not
the
Elect
themselves
are
children
to
God
by
nature
,
they
are
not
born
sons
,
but
made
to
be
sons
by
grace
and
adoption
,
who
before
were
heirs
of
hell
and
children
of
wrath
,
Eph.
2.
-3.
for
,
a
childe
by
adoption
is
opposed
to
a
childe
by
nature
;
men
are
not
said
to
adopt
their
own
children
,
but
strangers
,
Exodus
2.
10.
Now
God
hath
predestinated
the
Elect
unto
the
adoption
of
children
.
3.
God
is
graciously
pleased
in
time
,
not
only
to
call
and
justifie
those
whom
he
did
choose
for
Himself
before
all
time
,
Rom.
8.
30.
but
also
to
make
them
partakers
of
the
grace
of
adoption
,
whereby
a
further
dignity
is
put
upon
them
than
formerly
was
,
even
that
being
already
drawn
out
of
nature
to
grace
in
their
effectual
calling
,
and
reconciled
to
God
in
their
justification
,
they
are
now
advanced
to
the
dignity
of
sons
and
children
to
the
most
High
,
and
have
a
right
to
all
the
priviledges
of
sons
,
as
the
Spirit
of
Adoption
,
whereby
they
cry
Abba
,
Father
,
Rom.
8.
15.
fatherly
pity
from
God
under
their
infirmities
,
Psal.
103.
13.
protection
from
the
rage
of
enemies
,
Prov.
14.
26.
provision
and
furniture
for
their
straits
and
necessities
,
Mat.
6.
30
,
32.
necessary
chastisment
from
God
as
their
Father
,
Heb.
12.
6.
and
a
right
to
the
inheritance
of
life
eternal
,
Heb.
1.
14.
not
only
as
they
are
friends
with
God
,
and
clothed
with
a
perfect
righteousnesse
,
which
they
have
by
justification
,
but
as
God's
own
sons
and
heirs
;
which
inheritance
,
being
once
possessed
,
their
adoption
,
which
is
now
but
begun
,
shall
be
full
and
compleat
,
Rom.
8.
23.
for
,
saith
the
Apostle
,
He
hath
predestinated
us
unto
the
adoption
of
children
.
4.
Besides
those
other
differences
which
are
betwixt
God's
adopting
of
the
Elect
to
be
His
own
Children
,
and
one
man's
adopting
of
another
to
be
his
son
and
heir
,
this
is
one
;
Men
do
adopt
children
,
because
they
have
none
of
their
own
,
but
God
doth
not
adopt
the
Elect
from
any
such
indigence
or
want
,
as
having
a
natural
Son
of
His
own
,
even
Jesus
Christ
the
only
begotten
of
the
Father
:
for
,
the
Apostle
,
having
spoken
of
the
Adoption
of
the
Elect
,
doth
presently
make
mention
of
Jesus
Christ
the
Son
of
God
by
nature
;
Unto
the
adoption
of
children
by
Jesus
Christ
.
5.
That
any
of
those
who
are
children
of
wrath
by
nature
,
are
advanced
to
that
excellent
dignity
of
being
Children
by
adoption
to
the
most
High
,
and
of
enjoying
all
the
fore-mentioned
priviledges
of
children
,
it
is
through
Jesus
Christ
the
Mediator
,
in
so
far
as
He
having
purchased
Heaven
the
inheritance
of
children
by
His
own
merit
,
He
hath
absolute
right
and
title
unto
it
to
bestow
it
upon
whom
He
pleaseth
,
Mat.
28.
18.
And
having
united
the
Elect
by
faith
unto
Himself
,
and
thereby
given
them
a
right
and
interest
in
Himself
,
they
not
only
become
the
sons
of
God
,
Joh.
1.
12.
but
are
made
heirs
and
co-heirs
with
Christ
,
Rom.
8.
17.
and
so
do
enjoy
a
right
to
the
heavenly
inheritance
through
Him
:
for
,
saith
he
,
having
predestinated
us
unto
the
adoption
of
children
by
Jesus
Christ
.
6.
As
God
hath
in
His
eternal
decree
of
Election
firmly
resolved
and
determined
to
bestow
this
high
priviledge
of
Adoption
upon
the
Elect
,
both
begun
Adoption
here
,
and
compleat
Adoption
,
or
the
actual
installing
of
them
in
Glory
hereafter
,
and
by
consequence
did
decree
to
give
them
saving
Faith
also
,
seing
Adoption
floweth
from
it
,
and
dependeth
upon
it
,
Joh.
1.
12.
So
,
whomsoever
He
hath
decreed
to
lift
up
to
this
high
dignity
of
sons
,
He
hath
decreed
also
to
renew
their
nature
,
and
to
make
them
holy
;
that
so
their
carriage
may
be
suitable
to
their
state
and
priviledges
:
for
,
saith
Paul
,
(
ver.
4.
)
He
hath
chosen
us
,
that
we
should
be
holy
;
and
here
,
having
predestinated
us
unto
the
adoption
of
children
.
7.
All
was
in
God
Himself
,
and
nothing
without
Himself
which
moved
Him
to
elect
and
choose
those
whom
He
did
set
His
love
upon
;
so
that
neither
fore-seen
works
,
or
the
right
use
of
natural
parts
,
Eph.
2.
10.
nor
fore-seen
faith
,
Act.
13.
48.
nor
yet
the
merit
of
Christ
,
1
Joh.
4.
9.
nor
outward
respects
,
such
as
nobility
,
wisdom
,
riches
,
1
Cor.
1.
26.
yea
,
nothing
present
or
to
come
in
heaven
or
earth
did
move
Him
to
choose
any
,
or
one
more
than
another
:
for
,
saith
he
,
God
predestinated
us
in
Himself
;
whereby
are
excluded
all
causes
moving
God
to
this
act
without
Himself
.
8.
God
hath
absolute
power
and
soveraign
right
to
dispose
as
He
will
of
all
His
creatures
,
even
of
reasonable
creatures
;
and
this
not
only
in
their
temporary
,
but
also
in
their
eternal
concernments
:
which
soveraign
will
of
His
,
is
the
supream
sinlesse
cause
why
God
did
elect
some
to
glory
;
yea
,
and
why
He
did
passe
by
others
,
Rom.
9.
18.
for
,
the
Apostle
,
condescending
upon
the
reason
why
God
did
design
some
for
grace
here
and
glory
hereafter
,
doth
pitch
upon
this
soveraign
will
of
His
;
According
to
the
good
pleasure
of
His
will
.
9.
The
Lord
God
hath
sweetly
tempered
His
absolute
dominion
and
soveraign
will
,
with
rich
favour
and
condescendency
towards
those
whom
He
did
elect
:
His
will
to
them
was
good-pleasure
and
good-will
,
In
so
far
as
when
He
might
have
fitted
them
for
destruction
as
He
did
the
reprobate
,
Rom.
9.
22.
or
never
have
given
them
a
being
,
or
but
the
being
of
beasts
,
to
be
annihilated
after
death
,
or
have
drawn
out
their
life
to
all
eternity
upon
earth
,
allowing
them
some
tolerable
contentment
there
,
every
one
whereof
would
have
been
a
favor
,
being
compared
with
the
state
of
damned
reprobates
;
yet
,
His
good-will
hath
bee●
a
better
will
to
them
,
whereby
He
hath
decreed
to
give
unto
them
a
rational
being
with
a
short
Lease
of
a
miserable
life
here
,
and
endlesse
joys
and
pleasures
at
His
right
hand
for
evermore
,
1
Thess.
4.
17.
for
,
saith
the
Apostle
,
He
hath
predestinated
us
,
not
simply
according
to
His
will
,
but
according
to
the
good
pleasure
of
His
will
.
Vers.
5
,
To
the
praise
of
the
glory
of
His
Grace
,
wherein
He
hath
made
us
accepted
in
the
Beloved
.
THe
Apostle
(
having
already
described
the
decree
of
Election
from
two
of
those
ends
which
God
proposed
unto
Himself
to
be
brought
about
by
it
,
to
wit
,
the
sanctification
(
ver.
4.
)
and
glorification
of
the
Elect
,
ver.
5.
)
doth
here
in
further
pursuance
of
the
former
scope
,
mentioned
upon
ver.
3.
first
,
further
describe
this
decree
from
a
third
and
supream
end
which
God
therein
designed
most
,
which
is
,
That
as
His
grace
,
or
freedom
of
His
love
toward
the
Elect
,
is
glorious
and
praise-worthy
in
it self
,
and
therefore
called
the
glory
of
His
Grace
,
or
His
glorious
Grace
,
according
to
the
custom
of
the
Hebrew
language
:
So
it
might
be
acknowledged
to
be
such
,
and
set
forth
as
such
,
especially
by
the
Elect
themselves
.
And
,
secondly
,
That
he
may
clear
how
deservedly
this
Grace
ought
to
be
praised
,
having
already
showen
that
it
was
the
fountain-cause
of
our
Election
before
time
,
ver.
5.
he
doth
now
declare
that
this
same
grace
and
good-will
in
God
,
is
the
only
cause
why
God
doth
in
time
manifest
that
His
eternal
love
in
the
effects
thereof
,
by
making
the
Elect
lovely
,
and
fit
to
be
accepted
of
by
God
as
f●iends
through
Jesus
Christ
the
beloved
,
and
by
accepting
them
both
in
their
persons
and
actions
,
and
being
reconciled
to
them
accordingly
;
for
,
the
word
signifieth
both
to
make
accepted
,
and
to
accept
.
Doct.
1.
That
grace
,
free-favour
and
good-will
which
God
doth
manifest
in
saving
of
lost
sinners
,
is
altogether
glorious
,
as
having
many
and
singular
excellencies
in
it
.
It
is
an
ancient
grace
,
ver.
4.
most
free
,
Hos.
14.
4.
omnipotent
,
Joh.
12.
32.
and
a
most
liberal
grace
,
Psal.
84.
11.
and
therefore
a
grace
so
glorious
,
that
no
created
understanding
can
conceive
,
much
lesse
tongue
can
expresse
those
marvellous
,
ravishing
,
and
transcendent
excellencies
which
are
in
it
,
Eph.
3.
19.
for
,
he
calleth
it
the
glory
of
his
grace
,
or
his
glorious
grace
.
2.
It
is
the
duty
of
all
the
Elect
to
praise
,
admire
,
and
highly
to
esteem
of
this
glorious
grace
,
and
to
testifie
this
their
high
esteem
of
it
both
by
word
and
work
,
in
the
whole
strain
of
their
life
and
conversation
,
This
grace
being
so
glorious
and
praise-worthy
in
it self
,
so
rich
and
beneficial
towards
us
,
and
this
duty
of
praise
being
all
which
we
can
bestow
,
Psal.
116.
12
,
13.
and
God
doth
call
for
from
us
in
way
of
thankfulnesse
for
this
His
glorious
grace
,
Psal.
50.
15.
for
,
seing
God
in
Election
did
propound
to
Himself
the
up-stirring
of
the
Elect
to
praise
the
glory
of
his
grace
,
it
must
needs
be
their
duty
to
praise
it
.
3.
This
eternal
decree
of
Election
and
Predestination
is
so
contrived
,
that
when
it
is
made
known
,
matter
of
praise
to
God's
glorious
grace
is
abundantly
manifested
in
it
:
for
,
its
rise
is
of
grace
,
preventing
all
actual
or
fore-seen
worth
in
those
who
are
elected
,
(
See
ver.
4.
doct.
6.
)
and
all
the
midses
,
whereby
the
execution
of
this
decree
is
carried-on
to
its
utmost
period
,
are
also
of
grace
,
(
See
ver.
5.
doct.
1.
)
So
that
all-alongs
it
breatheth
grace
,
and
nothing
but
grace
:
for
,
He
did
choose
us
to
the
praise
of
the
glory
of
his
grace
;
and
therefore
matter
of
praise
,
for
grace
behoved
to
be
manifested
in
His
choosing
of
us
,
when
it
is
revealed
,
otherwise
He
should
not
have
taken
a
convenient
mean
for
bringing
about
the
intended
end
.
4.
That
great
and
supream
end
,
which
God
intended
most
to
be
brought
about
by
this
eternal
decree
of
Election
,
(
and
to
which
the
other
two
ends
,
formerly
mentioned
,
to
wit
,
the
sanctification
and
glorification
of
the
Elect
,
are
but
subordinate
means
for
bringing
of
it
about
)
was
,
that
hereby
Men
and
Angels
might
see
matter
of
praise
and
thanksgiving
unto
His
rich
mercy
and
free-grace
,
and
be
excited
to
set
forth
the
praises
thereof
accordingly
;
not
,
as
if
He
stood
in
need
to
have
His
glory
acknowledged
,
or
praised
by
creatures
,
nor
as
if
their
praising
of
Him
could
adde
any
perfection
to
Him
,
who
was
compleatly
glorified
in
Himself
from
all
eternity
,
Joh.
17.
5.
but
He
holdeth
forth
matter
of
His
own
praise
,
that
the
Elect
may
be
perfected
in
praising
of
Him
:
for
,
saith
the
Apostle
,
God
hath
predestinated
us
to
the
praise
of
the
glory
of
his
grace
.
5.
There
ought
to
be
a
sweet
concord
and
harmony
betwixt
a
Ministers
doctrine
and
practice
,
his
hand
and
tongue
would
joyntly
preach
and
presse
the
same
Truth
;
for
,
so
his
doctrine
shall
have
greater
weight
with
hearers
,
when
he
doth
commend
and
seal
the
truth
of
it
by
his
own
example
and
practice
;
Thus
Paul
,
while
he
is
pointing
out
the
duty
of
the
Elect
to
be
the
praising
of
God's
glorious
grace
,
he
himself
is
practising
this
duty
;
for
,
as
is
clear
from
ver.
3.
he
is
speaking
all-alongs
of
this
purpose
by
way
of
praise
and
thanksgiving
to
God
.
6.
Though
the
Elect
from
all
eternity
are
loved
by
God
with
His
love
of
benevolence
,
whereby
he
willed
good
unto
them
,
and
decreed
to
bestow
good
upon
them
,
ver.
4.
Yet
there
is
a
love
of
complacency
,
or
delight
in
God
,
whereby
He
not
only
willeth
good
unto
the
persons
so
beloved
,
but
accepteth
of
them
,
acquiesceth
in
them
,
as
in
His
own
children
and
friends
reconciled
to
Him
,
and
delighteth
Himself
in
His
own
graces
bestowed
upon
them
,
in
which
respect
the
Elect
,
as
being
children
of
wrath
by
nature
,
are
not
from
eternity
beloved
of
God
,
nor
accepted
of
by
Him
;
yea
,
not
before
they
be
effectually
called
,
and
reconciled
to
God
through
faith
in
Jesus
Christ
,
Heb.
11.
6
-
.
for
,
Paul
speaketh
of
Gods
making
us
accepted
and
lovely
,
or
of
His
accepting
us
,
as
of
an
action
done
in
time
,
Wherein
He
hath
made
us
accepted
in
the
Beleved
.
7.
Whomsoever
God
hath
elected
before
time
,
those
He
accepteth
of
,
and
is
well
pleased
with
in
time
,
both
in
their
persons
and
actions
,
if
they
be
good
,
having
first
made
them
lovely
and
fit
to
be
accepted
of
by
Him
:
which
He
doth
by
working
in
them
a
conformity
(
both
as
to
their
state
and
actions
)
with
the
rule
,
according
to
which
He
doth
accept
;
not
the
rule
prescribed
by
the
Law
,
which
requireth
no
lesse
than
a
perfect
and
personall
righteousnesse
in
order
to
our
acceptation
by
God
,
Gal.
3.
10.
but
the
rule
prescribed
by
the
Gospel
,
which
admitteth
the
imputed
righteousnesse
of
a
cautioner
in
place
of
a
perfect
personal
righteousnesse
whereby
our
persons
are
accepted
and
made
lovely
to
God
,
Rom.
5.
19.
and
of
sincerity
in
our
actions
in
place
of
perfection
,
whereby
they
are
also
accepted
,
Psal.
119.
6.
for
,
saith
Paul
,
speaking
of
the
Elect
,
He
hath
made
us
accepted
.
8.
That
same
grace
,
free-favour
and
good-will
,
which
moved
God
to
elect
us
before
time
,
moveth
Him
also
to
make
us
accepted
,
lovely
and
well-pleasing
to
Himself
,
and
to
accept
of
us
in
time
;
whence
it
followeth
,
that
as
the
eternal
decree
of
Election
was
most
free
,
and
in
nothing
dependent
on
our
works
;
So
that
work
of
God
,
whereby
He
draweth
souls
out
of
nature
,
cloatheth
them
with
Christ's
righteousnesse
,
and
bestoweth
grace
upon
them
,
is
wholly
free
also
as
to
us
,
and
cometh
only
from
His
most
free
grace
without
respect
had
to
any
worth
of
ours
:
for
,
saith
he
,
Wherein
,
or
,
in
which
grace
,
whereof
he
spoke
formerly
as
the
fountain-cause
of
Election
,
He
hath
made
us
accepted
.
9.
Christ
is
beloved
and
accepted
by
the
Father
,
being
considered
even
as
Mediator
,
in
so
far
as
that
He
was
sent
and
intrusted
by
the
Father
to
discharge
that
office
,
Joh.
5.
30.
and
carryed
Himself
in
the
discharge
of
it
according
to
what
was
enjoyned
by
the
Father
,
Heb.
10.
7.
and
did
finish
all
in
order
to
the
redemption
of
the
Elect
,
which
He
had
undertaken
to
the
Father
,
Joh.
19.
30.
for
,
the
Apostle
,
speaking
of
Christ
as
Mediator
,
calleth
Him
Beloved
;
He
hath
made
us
accepted
in
the
Beloved
.
10.
Christ
as
Mediator
is
so
much
beloved
of
the
Father
,
That
all
the
Elect
being
once
effectually
called
,
are
made
lovely
and
acceptable
to
God
through
Him
;
Neither
doth
God
accept
of
the
persons
or
actions
of
any
,
but
through
Him
who
is
Jehovah
our
righteousnesse
,
Jer.
23.
6.
and
being
laid
hold
upon
by
faith
,
we
who
are
in
our selves
unrighteous
,
are
made
righteous
,
2
Cor.
5.
21.
and
the
sinfull
failings
of
our
best
actions
hid
and
covered
in
Him
;
So
that
both
our
persons
and
actions
are
accepted
:
For
he
hath
made
us
accepted
in
the
Beloved
.
11.
God's
free-grace
,
and
Christ's
merit
are
no
wayes
inconsistent
,
but
do
well
agree
together
as
the
procuring
causes
of
our
acceptation
and
reconciliation
with
God
:
for
,
though
Christ
hath
purchased
a
state
of
favour
and
friendship
unto
us
by
the
payment
of
an
equivalent
price
;
yet
all
cometh
from
grace
unto
us
,
in
so
far
as
it
was
grace
in
God
that
made
him
give
his
Son
to
die
for
us
,
Joh.
3.
16.
So
it
was
grace
in
Christ
that
made
him
undertake
to
die
in
our
place
,
Joh.
10.
18.
And
it
is
no
lesse
of
free-grace
,
that
the
price
payed
by
Him
is
accepted
of
in
our
name
,
Joh.
33.
24.
for
,
the
Apostle
doth
mention
grace
and
Christ's
merit
,
as
the
joynt
causes
of
our
being
accepted
;
Wherein
,
or
,
in
which
grace
he
hath
made
us
accepted
in
the
Beloved
.
Vers.
7.
In
whom
we
have
redemption
through
his
bloud
,
the
forgiveness
of
sins
;
according
to
the
riches
of
his
grace
.
THe
Apostle
(
having
already
spoken
of
those
spiritual
blessings
,
mentioned
ver.
3.
as
they
were
prepared
,
and
appointed
for
Believers
in
God's
eternal
decree
of
Election
)
doth
now
speak
of
them
,
as
they
were
purchased
by
Christ
in
that
great
and
marvellous
work
of
redemption
,
by
shewing
,
first
,
That
Jesus
Christ
hath
given
a
ransom
,
even
his
own
bloud
,
in
satisfaction
to
divine
justice
for
our
wrongs
,
whence
floweth
our
redemption
from
sin
,
Satan
,
and
God's
wrath
,
which
is
begun
here
,
Rom.
6.
22.
and
shall
be
compleated
hereafter
at
the
last
day
,
Rom.
8.
23.
Secondly
,
he
explaineth
this
great
benefit
of
redemption
by
the
forgivenesse
of
our
sins
in
justification
,
which
is
an
effect
of
redemption
,
as
redemption
is
taken
for
the
laying
down
of
the
price
by
Christ
,
and
a
principal
part
of
redemption
,
as
it
speaketh
our
actual
delivery
and
freedom
through
vertue
of
that
price
.
Thirdly
,
he
sheweth
the
impulsive
cause
which
moved
God
to
bestow
such
a
benefit
,
even
the
riches
of
that
same
grace
and
free-favour
in
God
formerly
spoken
of
:
By
all
which
he
carrieth
on
his
main
scope
,
which
is
,
to
confirm
those
Ephesians
,
that
salvation
and
all
the
steps
leading
to
it
do
flow
from
God's
free-grace
in
Christ
.
Doct.
1.
All
men
,
the
Elect
themselves
not
being
excepted
,
are
by
nature
under
slavery
and
bondage
to
sin
,
Joh.
8.
34.
Satan
,
Eph.
2.
2.
and
to
God's
wrath
,
Joh.
3.
36.
for
,
redemption
presupposeth
bondage
;
In
whom
we
have
redemption
.
2.
There
was
no
delivery
to
be
had
from
this
bondage
by
prayer
and
intreaty
,
nor
by
exchange
of
prisoners
,
as
in
wars
,
nor
yet
by
strong
hand
and
meer
force
;
but
by
paying
of
a
price
,
not
to
Satan
,
who
detaineth
the
Elect
in
slavery
,
as
a
rigid
Tyrant
,
or
mercilesse
Jaylor
,
from
whom
they
are
delivered
by
force
,
Heb.
2.
-14.
but
to
God
,
Eph.
2.
2.
whose
justice
was
wronged
by
the
sins
of
the
Elect
,
and
therefore
behoved
to
be
satisfied
:
for
,
redemption
,
according
to
the
force
of
the
original
word
,
is
a
delivery
by
ransom
and
price
.
3.
Jesus
Christ
is
that
Person
by
whom
we
have
redemption
from
the
fore-mentioned
slavery
;
this
work
by
the
counsel
of
the
whole
Trinity
being
put
over
upon
Him
,
as
one
,
who
not
only
had
right
both
of
property
to
redeem
the
Elect
being
His
creatures
,
Heb.
1.
10.
and
of
kinred
,
Lev.
25.
48.
as
being
our
brother
,
and
of
the
same
nature
with
us
,
Heb.
2
,
14
-
.
but
was
also
fitted
to
be
our
Redeemer
,
(
a
price
,
to
wit
,
His
humane
nature
being
put
in
his
hands
to
lay
down
,
Heb.
10.
-5.
)
and
was
able
to
redeem
,
as
being
also
God
,
whereby
His
sufferings
,
as
man
,
became
a
ransom
of
infinit
value
,
Act.
20.
-28.
for
,
by
saying
,
In
whom
,
or
,
in
Christ
we
have
redemption
,
he
saith
,
that
we
have
it
by
Him
.
4.
We
have
this
redemption
not
only
by
Christ
,
but
also
in
him
,
which
holdeth
also
in
forgivenesse
of
sins
;
He
being
the
common
store-house
,
wherein
the
Elect
have
all
their
spiritual
blessings
treasured
up
,
even
before
they
take
their
spiritual
being
from
Him
,
or
get
those
blessings
actually
applied
unto
them
,
as
Adam's
posterity
have
their
original
guiltinesse
,
whence
all
actual
transgressions
flow
,
treasured
up
in
Him
,
before
they
take
their
natural
being
from
Him
,
Rom.
5.
12.
As
also
because
this
redemption
and
the
fruits
of
it
are
not
actually
applied
to
the
Elect
until
they
be
in
Christ
,
and
by
faith
united
to
Him
,
Joh.
3.
36.
for
,
saith
he
,
In
whom
,
meaning
Christ
,
we
have
redemption
and
forgivenesse
of
sins
.
5.
The
wrong
done
to
infinit
justice
by
our
sin
was
so
great
,
that
nothing
performed
by
Christ
could
be
a
sufficient
ransom
in
order
to
our
redemption
,
except
he
had
crowned
all
his
other
actions
and
sufferings
by
laying
down
his
life
and
undergoing
a
bloudy
and
violent
death
:
for
,
We
have
redemption
through
his
bloud
,
to
wit
,
not
as
excluding
his
former
obedience
,
Rom.
5.
18
,
19.
nor
yet
his
other
sufferings
,
especially
his
soul-sufferings
,
Isa.
53.
10.
but
as
being
the
head-stone
and
compleating
of
all
,
Joh.
19.
30.
Doct.
6.
Sin
is
a
debt
,
as
being
a
wrong
done
against
God
,
obliging
the
sinner
to
repair
God
in
his
honour
,
or
otherwayes
to
underly
the
wrath
of
a
provoked
God
for
ever
,
Rom.
6.
23
-
.
for
,
the
word
forgivenesse
,
in
the
Original
,
and
as
it
is
used
in
Scripture
,
is
taken
from
those
who
are
loosed
out
of
a
prison
for
debt
;
The
forgivenesse
of
sins
.
7.
There
is
no
delivery
from
this
debt
of
sin
,
and
obligation
to
wrath
because
of
sin
,
but
by
pardon
and
forgivenesse
.
It
is
an
infinit
debt
,
and
so
cannot
be
satisfied
by
finit
creatures
:
for
,
thus
doth
Paul
expresse
the
way
how
the
debt
is
removed
,
even
by
forgivenesse
of
sins
.
8.
Though
the
guilt
of
sin
be
removed
by
forgivenesse
,
and
therefore
freely
,
as
to
us
;
yet
,
that
sin
might
be
thus
freely
forgiven
with
the
good
leave
of
provoked
justice
,
forgivenesse
of
sin
was
purchased
at
a
dear
rate
by
Christ
:
for
,
as
we
have
redemption
through
his
bloud
,
so
also
forgivenesse
of
sins
.
9.
Jesus
Christ
hath
this
rich
treasure
of
forgivenesse
of
sins
,
which
he
hath
bought
by
his
bloud
,
laid
up
in
himself
;
so
that
whensoever
a
sinner
sensible
of
this
weighty
debt
doth
lay
hold
upon
Christ
by
faith
,
and
is
thereby
ingraffed
in
Him
,
his
sins
are
freely
pardoned
,
and
his
debt
remitted
:
for
,
In
him
,
saith
he
,
we
have
forgivenesse
of
sins
.
10.
As
that
grace
,
favour
and
good-will
,
which
God
manifested
in
the
salvation
of
sinners
is
a
rich
,
copious
and
abundant
grace
:
so
nothing
argueth
the
riches
of
this
grace
more
,
than
that
from
it
do
flow
such
excellent
effects
,
as
,
the
giving
of
Christ
the
Son
of
God
to
redeem
slaves
and
rebels
,
together
with
forgivenesse
of
sins
;
they
being
infinit
wrongs
,
and
there
being
many
of
them
in
every
pardoned
sinner
,
Psal.
19.
12.
And
those
not
only
ordinary
infirmities
,
but
sometimes
also
heinous
transgressions
,
Psal.
51.
14.
and
yet
free-grace
pardoneth
all
,
and
this
not
only
in
one
,
but
in
all
Believers
,
in
all
ages
,
and
doth
yet
remain
as
full
and
overflowing
in
God
,
to
pardon
self-condemned
sinners
as
ever
;
all
which
,
doth
argue
no
lesse
than
a
copious
,
rich
and
abundant
grace
:
for
,
the
Apostle
,
speaking
of
grace
with
relation
to
those
two
,
redemption
and
forgiveness
,
which
flow
from
it
,
he
calleth
it
a
rich
grace
;
According
to
the
riches
of
his
grace
,
saith
he
.
Vers.
8.
Wherein
the
hath
abounded
toward
us
in
all
wisdom
and
prudence
.
THe
Apostle
doth
,
thirdly
,
speak
of
those
spirituall
blessings
,
which
were
prepared
in
Election
,
and
purchased
in
that
excellent
work
of
Redemption
,
as
they
are
conveyed
and
applyed
unto
the
Elect
in
their
effectual
calling
,
whereby
he
carryeth-on
his
fore-mentioned
scope
,
in
shewing
,
That
as
God
did
give
evident
proofs
of
his
free-grace
and
favour
in
all
the
former
steps
tending
to
salvation
;
so
he
had
manifested
the
abundant
riches
of
his
grace
in
the
effectual
calling
of
those
Ephesians
,
in
so
far
as
his
eternal
love
,
which
was
before
alwayes
hid
in
a
decree
,
did
no
longer
contain
it self
,
but
overflowed
in
its
effects
towards
them
,
or
in
them
,
as
the
word
may
be
rendred
:
which
effects
,
wrought
by
Gods
grace
in
them
,
he
sheweth
to
be
all
wisdom
and
prudence
,
under
which
are
comprehended
all
the
saving
graces
of
God's
Spirit
in
Believers
,
if
we
take
,
as
we
safely
may
take
,
wisdom
for
the
saving
knowledge
of
divine
mysteries
,
and
of
such
religious
truths
as
are
only
to
be
believed
and
fall
not
under
practice
;
And
prudence
,
for
that
grace
and
vertue
,
whereby
we
know
our
respective
duties
both
to
God
and
man
,
and
our
actions
and
practices
are
ruled
and
ordered
according
to
the
prescript
of
God's
Word
:
for
,
so
the
words
are
taken
,
Col.
1.
-9.
Doct.
1.
Whosoever
are
elected
from
eternity
,
and
for
whomsoever
Christ
did
give
a
ransom
to
provoked
justice
in
the
fulnesse
of
time
,
all
such
in
God's
due
time
have
the
effects
of
God's
eternal
love
,
and
of
the
price
payed
by
Christ
applyed
unto
them
,
and
wrought
in
them
,
even
the
saving
graces
of
God's
Spirit
:
for
,
upon
those
Ephesians
,
who
were
elected
,
ver.
4.
and
redeemed
,
ver.
7.
did
God
bestow
the
gracious
effects
of
his
eternal
love
,
by
working
saving
grace
in
them
;
He
hath
abounded
towards
us
in
all
wisdom
and
prudence
.
2.
That
those
spiritual
blessings
which
were
prepared
for
us
in
Election
and
purchased
in
the
work
of
Redemption
,
are
applyed
unto
us
,
and
we
made
actually
to
partake
of
them
,
It
is
the
alone
work
of
God
in
our
effectual
calling
;
there
being
not
so
much
as
either
power
or
good-will
in
us
,
who
by
nature
are
dead
in
sins
and
trespasses
,
to
accept
of
Christ
,
or
of
any
thing
purchased
by
him
,
untill
God
do
quicken
us
:
for
,
the
Apostle
,
shewing
how
the
Ephesians
were
made
partakers
of
those
blessings
,
he
ascribeth
this
work
wholly
to
God
,
making
them
but
meer
patients
in
it
;
He
hath
abounded
towards
us
,
or
in
us
,
as
a
full
fountain
runneth
over
and
watereth
the
adjacent
ground
.
3.
As
the
same
free-grace
,
and
nothing
else
,
which
moved
God
to
elect
us
before
time
,
and
send
his
Son
to
redeem
us
in
time
,
doth
make
him
also
in
our
effectual
calling
to
work
in
us
those
graces
,
and
to
give
unto
us
an
actual
right
to
all
those
spiritual
blessings
which
we
were
chosen
unto
,
and
which
were
purchased
for
us
;
So
nothing
lesse
than
abundant
and
overflowing
grace
is
hereby
made
manifest
to
be
in
God
;
considering
that
there
is
not
only
a
simple
want
of
good
will
,
but
also
an
utter
aversnesse
from
closing
with
his
gracious
offer
,
Mat.
23.
-37.
and
that
not
only
there
is
nothing
in
the
Elect
before
effectual
calling
more
than
in
the
Reprobate
,
which
might
move
God
to
bestow
those
excellent
blessings
upon
them
,
but
also
much
to
scare
him
from
ever
medling
with
them
,
Ezek.
16.
3
,
&c.
unlesse
where
sin
abounded
,
grace
did
much
more
abound
,
Rom.
5.
-20.
for
,
the
Apostle
,
speaking
of
God's
bestowing
grace
upon
the
elect
Ephesians
,
doth
ascribe
his
so
doing
to
his
abounding
grace
;
Wherein
,
or
,
in
which
grace
(
formerly
spoken
of
)
he
hath
abounded
towards
us
.
4.
All
men
by
nature
are
destitute
of
saving
wisdom
,
that
is
,
the
saving
knowledge
of
divine
mysteries
,
and
things
heavenly
;
seing
there
be
many
such
things
the
light
of
nature
revealeth
nothing
of
,
Mat.
16.
17.
And
though
the
light
of
Scripture
doth
reveal
them
;
yet
the
natural
man
cannot
look
upon
them
,
as
real
truths
,
1
Cor.
2.
14.
and
so
as
throughly
to
venture
his
salvation
upon
them
,
Joh.
5.
40.
for
,
he
sheweth
,
that
at
their
effectuall
calling
God
did
abound
towards
them
in
wisdom
,
importing
,
that
untill
then
they
had
it
not
.
5.
Though
the
Lord
doth
not
bestow
upon
all
,
whom
he
effectually
calleth
,
the
same
measure
of
saving
knowledge
,
1
Cor.
12.
4.
yet
he
bestoweth
upon
every
one
so
much
as
is
necessary
unto
salvation
,
and
as
doth
serve
for
an
earnest
of
that
full
and
perfect
knowledge
of
God
,
which
they
shall
enjoy
hereafter
:
for
,
saith
he
,
He
hath
abounded
towards
us
in
wisdom
.
6.
All
men
by
nature
are
also
deprived
of
saving
prudence
,
there
being
many
duties
which
the
natural
man
cannot
be
convinced
of
to
be
duties
,
Mat.
5.
29
,
39
,
44.
and
many
things
required
to
the
acceptable
performance
of
every
duty
(
Rom.
14.
23.
Col.
3.
17.
)
the
necessity
whereof
he
can
be
as
little
convinced
of
;
but
chiefly
,
there
being
such
impotency
,
and
disorder
in
his
will
and
affections
,
that
he
can
least
of
all
practise
according
to
what
he
knoweth
of
his
duties
,
Gen.
6.
5.
for
,
he
sheweth
,
that
at
their
effectuall
calling
God
did
abound
towards
them
in
prudence
,
thereby
importing
,
that
until
then
they
had
nothing
of
that
grace
.
7.
As
God
bestoweth
this
grace
of
prudence
in
some
measure
upon
every
one
whom
he
effectually
calleth
;
So
wisdom
and
prudence
,
if
they
be
sanctified
and
saving
,
go
alwayes
together
:
a
man
cannot
believe
well
,
except
he
also
live
well
:
Though
,
to
speak
of
them
otherwayes
,
as
they
are
not
saving
graces
,
but
only
civil
and
moral
vertues
,
they
may
be
and
often
are
separated
:
for
,
He
hath
abounded
in
wisdom
and
prudence
,
saith
he
.
8.
Though
God
doth
not
perfect
the
work
of
grace
in
the
Elect
at
the
first
instant
of
their
conversion
,
but
carryeth
it
on
by
degrees
towards
perfection
,
until
death
,
Philip.
1.
6.
yet
even
then
he
bestoweth
the
seeds
and
habits
of
every
grace
and
saving
vertue
upon
them
.
This
new
man
of
grace
is
not
lame
,
nor
wanteth
any
of
his
members
,
Gal.
3.
10.
for
,
therefore
,
saith
Paul
,
He
hath
abounded
in
all
wisdom
and
prudence
.
Vers.
9.
Having
made
known
unto
us
the
mysterie
of
his
will
,
according
to
his
good
pleasure
,
which
he
hath
purposed
in
himself
.
THe
Apostle
doth
illustrate
the
former
benefit
of
effectual
calling
,
from
the
mean
which
God
maketh
use
of
for
bringing
of
it
about
,
to
wit
,
His
making
known
the
doctrine
of
the
Gospel
,
which
is
here
called
a
Mysterie
,
(
as
elsewhere
,
See
Eph.
6.
19.
1
Tim.
3.
16.
)
that
is
,
according
to
the
use
of
the
word
in
Scripture
,
a
religious
and
sacred
secret
;
and
this
also
he
sheweth
doth
flow
from
the
same
good-pleasure
and
free-grace
formerly
spoken
of
,
the
manifesting
whereof
was
firmly
resolved
upon
by
God
in
his
eternal
purpose
,
being
moved
by
nothing
so
to
do
without
himself
.
Doct.
1.
The
Gospel
,
or
doctrine
of
salvation
through
free-grace
,
is
a
sacred
secret
,
transcending
the
reach
of
ordinary
knowledge
,
a
very
mysterie
,
even
such
,
as
nothing
could
be
known
of
it
either
by
Man
or
Angels
,
before
it
was
revealed
,
Eph.
3.
10.
and
such
,
as
was
but
sparingly
revealed
before
Christ's
incarnation
,
even
to
the
Jews
only
,
and
to
some
few
proselytes
,
Psal.
147.
19
,
20.
and
such
as
remaineth
a
thing
hid
,
even
after
it
is
revealed
,
unto
natural
men
whose
minds
the
god
of
this
world
hath
blinded
;
So
,
as
though
they
can
discourse
of
,
and
preach
the
Gospel
,
Mat.
7.
22.
yet
,
they
do
not
believe
it
,
2
Cor.
4.
4.
Yea
,
and
it
is
a
mysterie
,
even
to
Believers
themselves
,
if
their
knowledge
here
be
compared
with
what
it
shall
be
hereafter
,
1
Cor.
13.
12.
for
,
by
the
mysterie
of
his
will
,
he
understandeth
the
Gospel
,
and
chiefly
,
as
it
was
now
clearly
manifested
both
to
Jew
and
Gentile
,
chap.
3.
6.
Secondly
,
this
mysterie
of
the
Gospel
now
revealed
,
containeth
and
manifesteth
God's
will
concerning
the
salvation
of
lost
sinners
:
though
not
his
secret
will
,
or
decree
,
concerning
those
whom
in
particular
he
intendeth
to
save
,
2
Tim.
2.
19
—
Yet
his
revealed
will
,
holding
forth
the
way
of
our
duty
,
and
the
course
condescended
upon
,
by
which
,
and
not
otherwayes
,
sinners
shall
be
saved
:
for
,
hence
it
is
called
the
mysterie
of
his
will
.
3.
The
ordinary
mean
,
whereby
God
doth
call
the
Elect
effectually
,
and
convey
the
graces
of
his
Spirit
unto
their
gracelesse
hearts
,
is
the
revelation
of
the
Gospel
,
and
his
making
of
it
known
,
chiefly
by
the
publick
preaching
thereof
,
Rom.
10.
14
,
15.
for
,
the
Apostle
,
having
already
spoken
of
God's
bestowing
all
saving
grace
upon
them
,
doth
here
condescend
upon
the
mean
made
use
of
by
him
in
that
work
;
Having
made
known
unto
us
the
mysterie
of
his
will
.
4.
There
is
nothing
which
moveth
God
to
reveal
his
Gospel
unto
one
people
,
and
not
to
another
,
or
more
obscurely
to
one
,
and
more
clearly
unto
another
,
but
only
his
own
good
will
and
pleasure
so
to
do
:
neither
doth
the
Lord
any
thing
contrary
to
justice
hereby
,
seing
he
is
not
obliged
to
send
the
Gospel
unto
any
,
Rom.
11.
35.
and
all
have
more
knowledge
of
God
by
nature
than
they
make
good
use
of
,
Rom.
1.
21.
for
,
this
alone
is
here
given
as
the
reason
of
his
making
known
the
mysterie
of
his
will
even
according
to
his
good
pleasure
.
5.
So
carefull
is
God
to
maintain
the
interest
of
his
free-grace
in
our
salvation
,
as
being
the
only
supream
and
fountain-cause
thereof
;
that
he
thinketh
it
not
sufficient
once
to
assert
,
in
the
general
,
that
salvation
and
all
the
means
and
steps
tending
towards
it
,
do
flow
from
his
free-grace
,
but
that
this
be
again
and
again
inculcated
,
and
(
all
the
particular
steps
which
lead
to
salvation
being
condescended
upon
)
that
his
free-grace
,
favour
and
good
will
be
held
out
as
the
fountain
of
each
step
in
particular
:
for
,
the
Apostle
doth
so
,
and
that
by
an
heavenly
and
divine
artifice
,
sliding
down
from
one
step
to
another
,
from
Election
to
Redemption
,
and
from
Redemption
to
effectual
calling
,
and
from
effectual
calling
unto
God's
bestowing
the
outward
mean
of
salvation
,
the
Gospel
;
not
only
ascribing
all
to
God's
free-grace
,
but
making
grace
the
mid-link
of
the
chain
,
whereby
he
joyneth
the
several
parts
of
his
discourse
together
;
so
,
ver.
8.
Wherein
he
abounded
;
and
here
,
According
to
the
good
pleasure
of
his
will
,
and
which
he
purposed
in
himself
,
as
having
no
cause
without
himself
to
set
him
on
work
.
6.
As
the
decrees
of
God
are
firm
,
fixed
and
unchangeable
;
So
he
doth
nothing
in
the
matter
of
man's
salvation
,
even
to
the
least
circumstance
,
but
what
he
hath
decreed
to
do
:
which
(
as
will
appear
from
ver.
11.
)
doth
hold
in
all
other
things
which
God
doth
:
for
,
by
God's
purpose
is
meaned
his
eternal
decree
with
respect
had
to
its
stability
and
unchangeablenesse
,
there
being
neither
want
of
fore-sight
,
nor
of
power
in
God
to
occasion
the
alteration
of
his
purpose
,
which
are
the
causes
why
men
are
frequently
necessitated
to
alter
theirs
;
and
this
purpose
and
decree
,
is
spoken
of
here
as
the
rule
according
to
which
God
of
his
good
pleasure
did
make
known
the
mysterie
of
his
will
unto
those
Ephesians
,
in
order
to
their
salvation
;
Which
he
had
purposed
in
himself
,
saith
he
.
Vers.
10.
That
in
the
dispensation
of
the
fulnesse
of
times
,
he
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
heaven
,
and
which
are
on
earth
,
even
in
him
.
HEre
is
the
intended
effect
which
God
did
aim
at
in
His
gracious
purpose
of
making
fully
known
the
mystery
of
the
Gospel
,
both
to
Jew
and
Gentile
,
to
wit
.
That
at
the
full
time
and
season
,
which
God
had
dispensed
,
measured
out
,
and
pitched
upon
,
as
most
fitting
for
the
businesse
in
hand
,
(
to
wit
,
the
time
of
Christ's
incarnation
and
sufferings
,
Gal.
4.
4.
)
He
might
gather
together
in
Christ
all
His
own
Elect
(
whether
already
glorified
or
yet
upon
earth
)
who
before
were
separated
from
God
,
and
one
from
another
,
and
might
make
them
one
with
God
,
being
united
with
Christ
their
head
by
faith
,
Eph.
3.
17
-
.
and
one
among
themselves
,
being
united
by
love
,
Col.
3.
14.
Now
,
the
Apostle
affirmeth
this
gathering
of
all
the
Elect
,
was
to
be
in
the
fulnesse
of
times
:
for
,
though
many
of
them
were
already
actually
gathered
and
glorified
,
to
wit
,
the
things
in
Heaven
before
that
time
;
yet
the
exhibition
of
that
,
by
vertue
whereof
they
were
gathered
,
was
at
,
and
not
before
that
time
,
to
wit
,
the
time
of
Christ's
incarnation
,
obedience
and
sufferings
,
Heb.
9.
15.
Doct.
1.
All
mankind
by
nature
,
and
being
considered
in
themselves
,
are
under
a
fearfull
dissipation
and
scattering
:
Sin
hath
rent
and
separated
them
from
God
,
from
man
,
and
from
the
blessed
Angels
:
for
,
gathering
presupposeth
a
foregoing
scattering
;
and
the
word
rendred
gather
together
in
one
,
being
taken
from
a
word
which
signifieth
the
head
of
a
natural
body
,
or
a
short
sum
of
a
sparse
discourse
,
and
so
signifying
here
to
gather
together
under
one
head
,
to
wit
,
Christ
,
and
unto
one
sum
and
body
amongst
themselves
,
it
supposeth
that
they
are
separated
from
God
,
from
Christ
,
one
from
another
,
and
from
the
Angels
also
:
for
,
they
were
to
be
gathered
into
one
body
with
those
;
That
he
might
gather
together
in
one
,
&c.
2.
The
Lord
hath
not
left
all
mankind
in
this
wofull
separation
and
scattered
condition
:
but
,
as
He
hath
firmly
purposed
and
decreed
from
all
eternity
;
so
in
time
He
setteth
about
to
gather
together
some
of
scattered
mankind
,
and
to
unite
them
to
Himself
,
one
to
another
,
and
to
the
blessed
Angels
:
for
,
the
word
rendred
to
gather
,
implyeth
a
gathering
unto
all
these
,
as
is
said
;
And
he
hath
purposed
in
himself
,
—
that
he
might
gather
together
in
one
.
3.
The
gathering
together
of
the
scattered
Elect
,
and
making
of
them
one
with
God
and
among
themselves
,
doth
not
depend
upon
the
choice
of
their
own
free-will
,
which
could
do
no
other
but
refuse
to
be
gathered
,
Mat.
23.
37.
and
so
Christ
should
not
have
seen
of
the
travel
of
His
soul
and
been
satisfied
,
contrary
to
what
is
promised
,
Isa.
53.
11.
But
upon
the
fixed
and
unchangeable
purpose
of
God
,
which
engageth
His
Omnipotency
to
make
them
willing
to
be
gathered
,
Psal.
110.
3.
and
therefore
they
shall
be
infallibly
gathered
:
for
,
the
Apostle
,
as
appears
from
the
context
,
maketh
this
gathering
depend
on
Gods
purpose
;
He
hath
purposed
in
himself
,
—
that
he
might
gather
together
in
one
.
4.
It
is
only
God
,
who
by
His
omnipotent
power
doth
gather
together
the
scattered
Elect
,
and
maketh
them
one
with
Himself
,
and
with
one
another
in
Himself
.
We
do
so
much
love
to
wander
,
Jer.
14.
10.
that
we
would
live
and
die
estranged
from
God
,
if
the
Lord
by
strong-hand
did
not
reclaim
us
from
our
wandrings
,
for
,
saith
Paul
,
He
hath
purposed
in
himself
,
—
that
he
might
gather
together
in
one
.
5.
The
preaching
of
the
Gospel
,
and
making
known
that
blessed
mysterie
,
is
the
mean
which
God
maketh
use
of
in
this
work
of
gathering
the
scattered
Elect
:
because
,
though
our
actuall
gathering
be
an
act
of
Gods
omnipotent
power
;
yet
,
He
dealeth
with
us
as
with
rational
creatures
,
by
giving
us
an
offer
of
His
friendship
,
commanding
us
to
accept
of
it
as
it
is
offered
,
and
in
the
mean
time
sending
forth
his
power
with
the
command
,
whereby
He
maketh
us
to
accept
,
Act.
16.
14.
for
,
as
is
clear
from
the
connexion
,
God's
end
intended
in
making
known
the
mysterie
of
his
will
,
is
,
That
he
might
gather
together
in
one
.
6.
As
God
is
the
great
Master
of
his
own
House
and
Family
,
which
is
the
Church
,
to
whom
He
dispenseth
and
distributeth
all
her
mercies
,
comforts
and
crosses
with
no
lesse
;
yea
,
with
infinitly
greater
care
,
wisdom
and
foresight
,
than
any
man
doth
care
,
provide
for
,
and
govern
his
own
family
;
So
,
among
other
things
,
He
dispenseth
and
ordereth
times
and
seasons
for
his
Church
,
as
not
only
having
fixed
in
his
eternal
counsel
the
general
periods
of
the
Churches
time
,
how
long
the
Church
should
be
in
her
state
of
infancy
,
how
long
under
the
bondage
of
the
Law
,
and
how
long
she
shall
continue
in
her
more
grown
and
perfect
age
under
the
Gospel
;
but
also
the
time
and
season
for
bestowing
of
particular
mercies
,
and
inflicting
corrections
and
chastisements
:
for
,
the
word
rendred
dispensation
,
signifieth
the
way
of
administrating
the
affairs
of
the
family
by
the
master
thereof
,
and
the
times
come
under
those
things
,
which
are
administrated
by
God
;
That
in
the
dispensation
of
the
fulnesse
of
times
.
7.
As
every
time
chosen
of
God
for
bestowing
of
any
mercy
,
is
the
full
and
fittest
time
for
his
bestowing
of
it
;
So
the
time
of
Christ's
incarnation
is
in
a
speciall
manner
the
full
time
,
and
fulnesse
of
time
;
and
that
not
only
because
it
was
that
full
time
which
God
had
appointed
in
his
decree
,
and
,
for
reasons
known
to
his
own
unsearchable
wisdom
,
condescended
upon
as
the
most
fitting
time
for
that
great
work
;
but
also
,
because
all
the
fore-going
prophecies
,
promises
and
types
of
the
Messias
,
were
fulfilled
in
those
times
,
Luke
24.
27.
and
the
will
of
God
concerning
man's
salvation
was
then
,
and
not
till
then
fully
revealed
,
Heb.
1.
2.
for
,
the
Apostle
calleth
those
times
,
the
fulnesse
of
times
;
That
in
the
dispensation
of
the
fulness
of
times
.
8.
Though
the
benefits
purchased
by
Christ
,
and
particularly
that
of
effectuall
calling
,
and
gathering
together
unto
God
those
whom
sin
did
separate
from
Him
,
be
intended
for
,
and
accordingly
doth
light
only
upon
few
,
Mat.
7.
14.
Yet
the
Gospel
,
and
Promise
,
by
which
Christ
and
the
benefits
purchased
by
Him
are
revealed
,
is
drawn
up
in
the
most
comprehensive
expressions
:
And
this
of
purpose
,
that
none
may
hereby
be
excluded
from
laying
hold
upon
that
gracious
offer
,
but
such
as
do
exclude
themselves
,
Joh.
5.
40.
for
,
saith
he
,
That
he
might
gather
together
in
one
all
things
,
both
which
are
in
heaven
,
and
which
are
on
earth
:
by
which
broad
expressions
are
meaned
only
the
Elect
(
for
there
is
an
universality
and
world
even
of
those
,
2
Cor.
5.
19.
)
and
not
all
the
creatures
,
not
Devils
or
Reprobates
,
Joh.
17.
9.
yea
,
to
speak
properly
,
not
yet
the
elect
Angels
,
who
being
never
separated
from
God
by
sin
,
cannot
be
gathered
to
him
by
Christ
,
though
they
may
improperly
and
in
some
respects
be
said
to
be
so
;
to
wit
,
because
of
those
advantages
which
they
have
by
Christ
,
as
that
they
are
now
most
perfectly
and
inseparably
united
with
God
,
without
hazard
of
being
separated
from
Him
,
Mat.
18.
10.
and
have
attained
the
knowledge
of
that
wonderfull
plot
of
Man's
Salvation
through
Jesus
Christ
,
which
was
a
mysterie
even
to
them
,
Eph.
3.
10.
and
a
greater
measure
of
joy
than
formerly
they
had
,
upon
Christ's
converting
and
saving
of
lost
sinners
,
Luke
15.
7
,
10.
Doct.
9
All
who
belong
to
God's
purpose
of
Election
,
and
who
are
,
or
shall
be
gathered
together
in
Christ
,
are
either
in
heaven
or
earth
:
Paul
knew
no
purgatory
,
or
third
place
for
the
souls
of
the
Elect
to
go
unto
after
death
,
to
endure
the
temporal
punishment
due
to
their
sin
:
for
,
he
divideth
those
all
things
,
which
were
to
be
gathered
,
into
things
in
heaven
,
and
things
on
earth
.
10.
There
is
an
union
betwixt
the
Saints
departed
now
in
heaven
,
and
those
who
are
yet
alive
upon
the
earth
,
so
as
they
make
up
one
mystical
body
under
one
head
,
Christ
,
to
whom
the
Saints
departed
are
united
(
though
not
by
faith
,
1
Cor.
13.
10.
)
yet
by
sense
,
as
we
are
united
to
Him
by
faith
:
and
as
they
are
united
to
Christ
,
so
also
one
to
another
,
and
to
us
by
love
:
for
charity
never
faileth
,
1
Cor.
13.
8.
from
which
union
there
floweth
a
communion
betwixt
them
and
us
,
whereby
they
do
pray
for
the
Church
in
general
,
Rev.
6.
10.
(
though
not
for
the
particular
conditions
and
persons
of
men
upon
earth
,
whereof
they
are
ignorant
,
Isa.
63.
16.
)
and
the
Godly
upon
earth
do
in
heart
and
affection
converse
with
them
in
heaven
,
Philip.
3.
20.
desiring
continually
to
be
dissolved
and
to
be
with
Christ
,
Philip.
1.
23.
(
though
they
are
not
to
pray
unto
them
,
or
give
them
religious
worship
,
Rev.
19.
10.
)
for
,
saith
he
,
That
in
the
dispensation
of
the
fulnesse
of
times
,
he
might
gather
together
in
one
,
things
in
heaven
,
and
things
on
earth
.
11.
Jesus
Christ
is
that
person
,
in
,
and
by
whom
we
are
gathered
together
unto
God
by
faith
in
Him
,
and
to
the
Angels
,
and
also
among
our selves
by
the
grace
of
love
;
He
having
united
the
two
dissentient
parties
,
God
and
man
,
in
His
own
Person
,
Mat.
1.
-23.
and
having
satisfied
justice
for
that
wrong
which
caused
the
rent
,
Isa.
53.
5.
and
working
in
us
by
His
Spirit
those
graces
of
faith
and
love
,
whereby
we
are
made
one
with
God
and
among
our selves
,
Act.
5.
31.
and
having
by
His
death
taken
away
that
wall
of
partition
and
enimity
which
was
betwixt
Jew
and
Gentile
,
Eph.
2.
14
,
15
,
16.
it
being
also
necessary
that
we
be
in
Him
by
faith
,
before
we
be
united
to
God
through
Him
;
for
,
the
Apostle
is
so
much
delighted
with
this
Truth
himself
,
and
would
so
gladly
have
it
well
known
&
believed
by
others
,
that
he
doth
inculcate
it
twice
in
this
one
vers.
That
he
might
gather
together
all
things
in
Christ
,
and
again
even
in
Him
.
Vers.
11.
In
whom
also
we
have
obtained
an
inheritance
,
being
predestinated
according
to
the
purpose
of
Him
who
worketh
all
things
after
the
counsel
of
his
own
will
.
12.
That
we
should
be
to
the
praise
of
his
glory
,
who
first
trusted
in
Christ
.
THe
Apostle
,
having
hitherto
spoken
of
all
the
Elect
in
general
,
doth
now
make
application
of
the
former
doctrine
,
first
,
to
the
Jews
,
and
next
to
the
Gentiles
:
and
hereby
he
doth
yet
further
,
and
thirdly
,
inforce
the
fore-mentioned
scope
,
while
he
sheweth
in
effect
,
that
the
prerogative
of
the
Jews
above
the
Gentiles
made
not
grace
the
lesse
free
to
them
,
and
that
nothing
which
the
Gentiles
could
pretend
to
beyond
the
Jews
,
made
it
lesse
free
to
them
either
And
,
first
,
he
applyeth
it
unto
the
Jews
,
whereof
Paul
was
one
;
and
therefore
he
speaketh
of
them
in
the
first
person
,
We.
And
,
first
,
he
sheweth
,
that
they
,
to
wit
,
Believers
among
them
(
as
is
explained
,
ver.
-12.
)
had
,
in
Christ
and
by
vertue
of
His
merit
and
intercession
,
obtained
an
inheritance
,
to
wit
,
of
Heaven
and
Glory
,
Col.
1.
12.
and
by
consequence
,
all
the
fore-mentioned
blessings
which
lead
to
it
;
and
this
not
from
their
own
merit
or
free
choice
,
but
freely
,
and
as
it
were
by
lot
,
wherein
least
of
man
is
seen
:
for
,
the
word
signifieth
,
to
obtain
an
inheritance
by
lo●
,
in
allusion
to
the
division
of
the
land
of
Canaan
among
the
Tribes
,
which
was
by
lot
,
Josh.
14.
2.
Secondly
,
he
sheweth
the
reason
why
they
had
obtained
this
inheritance
,
not
their
own
worth
;
but
because
God
had
predestinated
them
to
it
in
His
unchangeable
decree
of
Election
:
and
withall
doth
clear
,
that
God
did
call
them
freely
and
according
to
His
purpose
to
the
enjoying
of
this
inheritance
,
because
He
worketh
all
things
according
to
his
most
wise
and
free
purpose
,
and
therefore
this
also
,
ver.
11.
And
,
thirdly
,
he
expresseth
the
end
which
the
Lord
proposed
to
Himself
in
calling
them
to
enjoy
this
inheritance
,
even
that
thereby
His
glorious
Attributes
,
manifested
in
that
work
might
be
acknowledged
and
praised
,
especially
by
them
whom
He
had
called
;
whom
he
describeth
from
this
,
that
they
were
the
first
who
trusted
or
hoped
in
Christ
:
for
,
as
the
Gospel
was
first
preached
among
the
Jews
,
Mat.
10.
6.
Act.
13.
46.
so
,
many
among
them
did
imbrace
the
Gospel
,
and
were
converted
by
it
at
the
first
,
and
before
there
were
any
considerable
number
of
Converts
among
the
Gentiles
,
ver.
12.
From
Vers.
11.
Learn
,
1.
It
is
the
duty
of
Christian
Ministers
,
as
to
preach
sound
doctrine
,
so
to
make
prudent
application
thereof
to
the
several
sorts
and
conditions
of
hearers
:
for
,
the
life
of
preaching
,
is
,
impertinent
and
lively
application
,
in
so
far
as
if
the
Wor●
be
left
unapplyed
by
the
Preacher
,
People
will
either
not
apply
it
at
all
,
or
otherwise
misapply
it
,
by
taking
to
themselves
that
which
belongeth
not
to
them
:
therefore
the
Apostle
,
having
spoken
of
the
freedom
of
Gods
grace
towards
all
the
Elect
in
general
,
doth
make
particular
instance
of
the
freedom
of
it
,
first
,
in
the
Jews
here
,
and
next
,
in
the
Gentiles
,
ver.
13
,
14.
In
whom
also
we
have
obtained
.
2.
As
Believers
are
God's
portion
and
part
of
the
world
,
even
the
lot
of
His
inheritance
;
so
they
do
obtain
from
Him
a
lot
and
share
in
an
inheritance
incorruptible
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
them
,
1
Pet.
1.
4.
for
,
the
word
,
rendred
we
have
obtained
an
inheritance
,
may
either
signifie
,
that
they
were
taken
for
a
lot
and
inheritance
passively
,
or
that
they
had
gotten
a
lot
and
inheritance
actively
.
3.
Every
Believer
hath
already
obtained
this
glorious
,
excellent
and
heavenly
inheritance
,
though
not
in
personal
compleat
possession
,
2
Cor.
5.
6.
yet
,
by
right
(
Joh.
3.
16.
)
in
begun
possession
(
Joh.
17.
2
,
3.
)
and
by
compleat
possession
in
their
head
Christ
,
Eph.
2.
6.
for
,
the
Apostle
speaketh
in
the
by
past
time
,
We
have
obtained
an
inheritance
.
4.
This
heavenly
inheritance
doth
come
to
believers
not
by
their
own
merit
or
worth
,
but
freely
and
without
their
deserving
or
choice
,
as
those
things
which
come
by
lot
:
All
the
causes
bringing
it
about
,
whether
God's
eternall
electing
love
,
or
Christ's
merit
and
the
application
of
it
,
are
free
as
to
us
,
and
were
set
on
work
without
any
active
influence
as
from
us
;
for
,
as
we
shew
,
the
word
signifieth
to
obtain
by
lot
,
and
therefore
freely
;
We
have
obtained
an
inheritance
.
5.
Jesus
Christ
the
Mediator
is
that
person
,
in
whom
Believers
have
this
heavenly
inheritance
:
as
they
have
all
their
other
spiritual
blessings
leading
to
heaven
in
Him
;
so
also
heaven
it self
,
He
hath
purchased
it
,
Heb.
9.
12.
He
maketh
us
lay
hold
upon
it
by
faith
,
when
it
is
offered
in
the
promise
,
Joh.
12.
32.
we
must
be
in
Him
before
we
get
a
right
to
it
,
and
therefore
He
is
the
way
to
heaven
,
Joh.
14.
6.
He
hath
taken
possession
of
heaven
in
our
name
,
as
our
Atturney
,
Joh.
14.
2
,
3.
for
,
saith
he
,
In
whom
,
which
relateth
to
Christ
,
we
have
obtained
an
inheritance
.
6.
Those
,
who
seem
the
worthiest
people
of
any
other
,
do
come
to
heaven
no
other
way
than
the
most
unworthy
,
that
is
,
freely
,
and
as
it
were
by
lot
:
for
,
he
saith
,
We
also
,
that
is
,
even
we
Jews
,
who
might
seem
to
have
somewhat
whereon
to
rely
in
our selves
,
have
obtained
an
inheritance
freely
.
7.
As
none
come
to
heaven
,
but
such
as
are
from
eternity
predestinated
to
it
by
God
;
So
all
those
things
,
whether
they
be
mercies
,
(
Gen.
50.
20.
)
or
crosses
,
(
Amos.
3.
-6.
)
which
come
as
it
were
by
chance
to
us
,
or
without
our
foresight
,
are
well
foreseen
,
and
wisely
ordered
by
God
:
for
,
he
mentioneth
Predestination
,
and
God's
purpose
to
bestow
this
inheritance
,
which
came
to
them
,
as
it
were
by
lot
,
and
without
their
foresight
;
We
have
obtained
an
inheritance
,
being
predestinated
according
to
the
purpose
.
8.
The
providence
of
God
is
extended
to
all
things
whatsomever
,
neither
is
there
any
thing
which
falleth
not
under
His
efficacious
working
:
He
not
only
gave
a
being
unto
all
things
created
at
the
beginning
,
Gen.
1.
1.
but
doth
continue
them
in
their
being
,
Heb.
1.
3.
and
concurreth
with
all
the
second
causes
in
their
working
,
Act.
17.
28.
yet
so
,
as
God
is
not
the
author
of
sin
:
because
,
though
the
real
action
,
to
which
sin
adhereth
,
be
from
God
,
Joh
1.
-21.
yet
,
the
deformity
of
that
action
,
in
so
far
as
it
is
a
transgression
of
the
Law
,
seing
it
is
not
a
real
being
,
but
a
deficiency
from
being
;
no
real
effect
,
but
a
defect
,
Therefore
it
is
not
from
God
,
but
from
the
sinner
only
:
for
,
saith
he
,
speaking
of
God
,
Who
worketh
all
things
:
which
cannot
be
restricted
to
the
fore-mentioned
blessings
,
but
must
be
extended
to
all
things
whatsoever
,
seing
it
is
clear
the
Apostle
doth
argue
from
the
general
to
the
particular
,
He
worketh
all
things
so
,
and
therefore
those
things
also
.
9.
As
God
is
an
absolute
worker
,
soveraign
Lord
of
all
His
actions
,
and
bound
to
give
a
reason
unto
none
for
what
He
doth
,
His
will
being
His
only
rule
by
which
He
worketh
;
So
His
will
is
alwayes
joyned
with
,
and
founded
upon
the
light
of
counsel
and
wisdom
;
and
therefore
He
can
will
nothing
but
what
is
equitable
and
just
:
for
,
the
Apostle
holdeth
forth
those
two
principles
,
from
which
God's
working
doth
flow
,
infinit
wisdom
,
pointed
at
in
the
word
counsel
,
and
absolute
freedom
and
soveraignity
over
His
actions
,
pointed
at
in
the
word
will
;
Who
worketh
all
things
according
to
the
counsel
of
his
will
.
10.
As
God
doth
in
time
work
all
things
;
so
from
all
eternity
,
by
the
most
wise
and
holy
counsel
of
his
will
,
He
hath
ordained
whatever
cometh
to
passe
:
Yet
so
,
as
violence
is
not
thereby
offered
to
the
will
of
the
creatures
,
nor
the
liberty
of
second
causes
,
especially
of
the
wills
of
men
and
Angels
,
taken
away
,
but
rather
established
,
Act.
2.
23.
and
4.
27
,
28.
for
,
saith
he
,
Who
worketh
all
things
according
to
the
counsel
of
his
will
,
that
is
,
as
He
hath
most
wisely
and
freely
decreed
.
11.
Though
counsel
and
advice
be
ascribed
to
God
in
his
decrees
and
works
,
in
so
far
as
there
is
nothing
willed
or
wrought
by
Him
,
but
what
is
well
,
wisely
and
most
righteously
done
;
yet
,
we
would
advert
,
lest
we
attribute
to
God
upon
this
ground
any
thing
savouring
of
imperfection
,
as
if
He
did
consult
or
deliberate
concerning
things
to
be
done
,
as
men
do
from
ignorance
,
or
doubtfulnesse
of
what
is
most
convenient
,
and
therefore
do
,
first
,
consult
and
advise
about
the
best
expedient
,
and
then
make
choice
accordingly
;
There
is
no
such
doubtfull
inquisition
,
or
previous
deliberation
in
God
in
order
to
his
working
;
His
will
alone
is
in
stead
of
all
counsel
and
deliberation
,
seing
his
most
holy
will
hath
all
equity
,
wisdom
and
righteousnesse
joyned
with
it
,
so
that
there
is
nothing
more
required
to
make
an
action
be
well
,
wisely
and
advisedly
done
,
than
that
it
be
willed
of
God
:
for
,
the
Apostle
saith
not
,
He
worketh
all
things
according
to
the
will
of
his
counsel
,
as
if
counsel
and
deliberation
went
before
,
and
the
choice
of
the
will
followed
after
;
but
,
after
the
counsel
of
his
will
,
shewing
,
that
His
willing
of
a
thing
to
be
done
,
is
in
place
of
all
further
consultation
about
it
.
From
Vers.
12.
Learn
,
1.
As
God's
giving
grace
unto
gracelesse
sinners
,
His
drawing
them
out
of
nature
to
the
state
of
grace
,
and
bestowing
the
heavenly
inheritance
upon
them
,
is
a
work
which
setteth
forth
the
glory
of
God's
most
excellent
Attributes
,
of
mercy
,
goodnesse
,
justice
,
power
and
beneficence
,
and
giveth
occasions
unto
beholders
to
set
forth
his
praise
in
all
those
,
though
the
man
himself
upon
whom
this
work
is
wrought
,
were
silent
,
the
very
work
should
speak
for
it self
;
So
it
is
the
duty
of
those
especially
,
whom
God
hath
so
dealt
with
,
to
take
occasion
from
his
gracious
work
in
them
to
set
forth
the
praises
of
Him
,
who
hath
called
them
out
of
darknesse
to
his
marvellous
light
,
1
Pet.
2.
-9.
They
are
not
alwayes
to
dwell
upon
complaints
of
themselves
,
but
sometimes
would
mount
up
in
the
high
thoughts
of
His
commendation
and
praises
:
for
,
this
is
the
end
designed
by
God
in
calling
them
to
obtain
this
inheritance
,
even
that
we
should
be
to
the
praise
of
his
glory
:
which
words
may
be
taken
both
passively
,
the
praise
of
His
glory
was
to
be
manifested
in
them
,
and
actively
they
themselves
were
to
set
forth
His
praises
.
2.
The
more
early
a
man
doth
close
with
Christ
and
imbrace
Him
by
faith
,
as
He
is
offered
in
the
Gospel
,
the
lesse
he
doth
protract
and
delay
his
so
doing
,
the
more
of
praise
to
God's
glorious
Attributes
is
manifested
in
him
,
and
the
more
of
obligation
doth
ly
upon
him
to
set
forth
God's
praises
,
who
hath
so
early
broken
the
yoke
of
his
slavery
to
sin
and
Satan
:
for
,
their
trusting
,
and
first
trusting
in
Christ
before
others
,
is
spoken
of
as
a
mean
conducing
to
His
praise
,
and
engaging
them
to
it
;
That
we
should
be
to
the
praise
of
his
glory
,
who
first
trusted
in
Christ
.
3.
That
any
do
believe
in
Christ
at
all
,
and
that
some
do
believe
in
Him
sooner
,
and
others
later
,
dependeth
not
upon
any
difference
in
the
persons
themselves
,
but
upon
God's
purpose
,
counsel
and
good
pleasure
:
for
,
their
trusting
,
and
first
trusting
before
others
,
is
subservient
to
the
end
,
which
was
proposed
by
God
,
to
wit
,
the
praise
of
His
glory
.
Now
,
the
necessary
means
,
and
the
end
intended
,
do
depend
upon
one
and
the
same
purpose
,
so
that
if
God
have
decreed
the
end
,
He
must
also
have
decreed
the
means
tending
to
that
end
;
That
we
might
be
to
his
praise
,
who
first
trusted
in
Christ
.
4.
The
Gospel
,
when
it
is
preached
to
a
People
,
though
never
so
godlesse
and
obdured
,
will
not
want
its
own
saving
fruits
among
some
of
those
to
whom
it
is
preached
:
God
useth
not
to
send
His
Gospel
unto
a
People
of
purpose
to
harden
all
,
and
to
make
them
inexcusable
;
but
because
there
are
some
belonging
unto
the
election
of
grace
,
who
are
to
be
converted
by
it
:
for
,
as
the
Gospel
was
to
be
preached
first
to
the
Jews
,
because
of
the
promise
made
to
the
fathers
,
Rom.
15.
8.
So
when
it
was
preached
it
wanted
not
fruits
among
them
,
though
they
were
a
People
to
be
cast
off
,
enemies
unto
all
good
,
had
crucified
the
Lord
Jesus
,
1
Thess.
2.
15
,
16.
for
,
they
were
of
those
Jews
who
first
trusted
in
Christ
.
5.
It
is
no
small
priviledge
for
any
,
wether
person
or
people
,
to
be
trusters
in
Christ
,
before
others
,
it
is
a
matter
of
their
commendation
,
Rom.
16.
-5.
it
glorifieth
God
,
in
so
far
,
as
their
example
and
experience
may
prove
an
encouraging
motive
unto
others
,
1
Tim.
1.
16.
it
carryeth
with
it
several
advantages
:
for
,
the
sooner
a
man
doth
close
with
Christ
,
he
will
get
that
work
done
the
more
easily
,
he
is
the
sooner
freed
from
slavery
to
Satan
and
his
own
lusts
,
he
is
the
sooner
capacitated
to
do
the
more
service
to
God
,
and
his
great
concernments
are
the
sooner
out
of
hazards
:
for
,
Paul
maketh
it
a
prerogative
and
priviledge
,
which
the
Jews
had
beyond
the
Gentiles
,
even
that
they
first
trusted
or
hoped
in
Christ
.
Vers.
13.
In
whom
ye
also
trusted
after
that
ye
heard
the
Word
of
Truth
,
the
Gospel
of
your
salvation
:
in
whom
also
after
that
ye
believed
,
ye
were
sealed
with
that
holy
Spirit
of
promise
,
14.
Which
is
the
earnest
of
our
inheritance
,
until
the
redemption
of
the
purchased
possession
,
unto
the
praise
of
His
glory
.
THe
Apostle
applyeth
the
former
doctrine
,
in
the
second
place
,
to
the
believing
Gentiles
in
the
person
of
those
Ephesians
,
That
hereby
he
may
shew
they
were
as
much
in
the
debt
of
God's
free-grace
for
salvation
,
as
the
believing
Jews
.
In
order
to
which
he
holdeth
forth
,
first
,
the
benefit
which
they
had
received
from
Christ
,
even
the
same
which
he
shew
was
bestowed
upon
the
believing
Jews
,
to
wit
,
the
heavenly
inheritance
,
and
all
those
other
spiritual
blessings
which
lead
to
it
:
for
,
as
it
is
necessary
that
some
word
be
added
to
the
beginning
of
this
verse
for
making
good
sense
;
so
it
seemeth
the
word
,
trusted
,
taken
from
the
close
of
ver.
12.
cannot
be
it
:
for
,
the
word
rendred
there
,
first
trusted
,
is
but
one
in
the
Original
,
and
cannot
be
applyed
unto
the
Gentiles
,
as
not
being
the
first
who
trusted
in
Christ
;
And
therefore
it
is
safer
,
and
more
apposit
also
unto
the
Apostle's
scope
to
repeat
that
word
(
which
is
v.
11.
)
have
obtained
an
inheritance
,
especially
seing
he
is
applying
here
to
the
Gentiles
,
what
he
had
applyed
there
to
the
Jews
;
the
principal
part
whereof
,
and
that
upon
which
all
the
rest
spoken
of
there
doth
depend
,
is
their
obtaining
an
inheritance
.
Secondly
,
he
setteth
forth
the
mean
whereby
they
obtained
this
excellent
benefit
,
even
their
hearing
of
the
doctrine
of
the
Gospel
,
which
he
describeth
from
its
excellent
nature
,
as
being
the
Word
of
Truth
,
and
from
that
great
good
which
it
revealeth
and
offereth
,
even
salvation
.
Thirdly
,
he
mentioneth
a
work
of
God's
holy
Spirit
upon
their
hearts
after
they
had
believed
,
which
is
here
called
sealing
,
by
a
metaphor
taken
from
the
use
of
Seals
and
Signets
among
men
,
which
are
chiefly
used
for
putting
a
difference
betwixt
true
Writs
,
and
those
which
are
counterfeit
;
so
that
this
work
here
called
sealing
,
did
serve
to
evidence
the
truth
and
reality
of
somewhat
which
might
otherwise
have
been
questioned
,
and
particularly
,
with
relation
to
the
Apostle's
present
scope
,
it
did
serve
to
evidence
the
reality
of
their
right
to
the
glorious
inheritance
,
the
truths
of
the
Gospel
,
and
the
sincerity
of
their
closing
with
,
and
believing
of
,
the
Gospel
:
now
the
work
of
God's
Spirit
,
which
maketh
all
this
evident
,
and
therefore
hath
the
name
of
sealing
,
is
mainly
His
renewing
and
sanctifying
work
,
and
especially
His
carrying-on
of
that
work
,
whereby
He
imprinteth
the
image
of
Himself
,
which
is
holinesse
(
Eph.
4.
24.
)
upon
Believers
,
as
an
impression
of
the
draughts
and
lineaments
of
the
Seal
,
are
by
sealing
put
upon
the
thing
sealed
;
so
,
2
Tim.
2.
-19.
the
grace
of
sanctification
and
departing
from
evil
is
called
a
Seal
,
though
those
other
works
of
God's
Spirit
in
Believers
,
whereby
He
giveth
them
sense
of
His
presence
,
comfort
and
joy
unspeakable
flowing
from
it
,
and
full
assurance
,
may
be
looked
upon
as
lesse
principal
parts
of
this
Seal
.
Fourthly
,
(
ver.
14.
)
by
the
metaphor
of
an
earnest
,
which
is
used
among
Merchants
for
ratifying
of
their
bargains
,
he
sheweth
a
use
,
for
which
the
bestowing
of
the
holy
Spirit
upon
them
,
and
His
sealing
of
them
by
His
sanctifying
grace
,
did
serve
,
even
to
be
an
earnest
of
the
heavenly
inheritance
,
the
full
possession
whereof
being
delayed
until
the
last
day
,
God
gave
unto
them
His
holy
Spirit
with
His
saving
graces
,
as
an
earnest
,
or
some
small
beginnings
,
and
a
part
of
that
glory
which
shall
then
be
revealed
;
that
hereby
He
might
assure
them
of
their
obtaining
the
whole
in
due
season
.
Fifthly
,
he
sheweth
the
date
and
time
how
long
they
were
to
content
themselves
with
the
earnest
,
even
untill
the
redemption
of
the
purchased
possession
,
that
is
,
untill
the
day
of
judgment
,
at
which
time
those
who
are
purchased
by
the
bloud
of
Christ
,
and
are
His
possession
and
peculiar
people
,
shall
obtain
compleat
redemption
and
full
delivery
from
sin
and
misery
;
In
which
sense
redemption
is
taken
,
Rom.
8.
23.
And
sixthly
,
he
sheweth
the
end
which
God
purposed
unto
Himself
in
all
this
,
even
the
same
which
he
mentioned
formerly
,
ver.
12
-
to
wit
,
the
praise
of
His
Glory
.
From
the
benefit
which
those
Gentiles
received
,
(
besides
what
is
marked
upon
the
parallel
place
,
ver.
11
-
)
Learn
,
1.
Though
it
was
the
prerogative
of
the
Jews
above
the
Gentiles
that
Christ
was
first
preached
unto
them
,
and
accordingly
some
of
them
did
first
trust
in
Him
,
(
See
ver.
-12.
)
yet
God
hath
made
both
Jew
and
Gentile
equally
to
partake
of
all
other
things
,
aswell
of
those
which
concern
salvation
it self
,
as
of
the
means
and
way
of
attaining
to
it
:
for
,
the
same
Christ
,
the
same
free-gifted
inheritance
through
Christ
,
and
the
same
Gospel
which
was
bestowed
upon
the
Jews
,
are
also
bestowed
upon
the
believing
Gentiles
;
In
whom
ye
also
have
obtained
an
inheritance
,
saith
he
.
2.
It
is
a
thing
highly
observable
,
and
much
to
be
taken
notice
of
,
that
the
Gentiles
,
who
were
profane
dogs
,
(
Mat.
15.
26.
)
not
a
people
,
(
Deut.
32.
21.
)
without
God
,
(
chap.
2.
ver.
-12.
)
should
be
set
down
at
the
childrens
table
,
and
have
full
accesse
to
free-grace
and
salvation
,
and
all
spiritual
blessings
tending
to
salvation
equally
with
the
Jews
,
who
were
God's
only
People
,
separated
to
Him
above
all
People
,
Exod.
19.
5.
to
whom
did
pertain
the
Adoption
,
Glory
,
Covenants
,
&c.
Rom.
9.
4.
for
,
Paul
cannot
speak
of
this
without
an
also
,
which
is
a
note
of
exaggeration
,
and
heightneth
the
purpose
,
as
a
thing
very
observable
;
In
whom
ye
also
have
obtained
an
inheritance
.
From
the
mean
whereby
they
attained
this
excellent
benefit
,
Learn
,
1.
The
hearing
of
the
Gospel
,
which
supposeth
the
publick
preaching
of
it
,
(
Rom.
10.
14.
)
is
the
ordinary
mean
whereby
faith
is
wrought
,
and
consequently
a
right
is
conveyed
unto
the
heavenly
inheritance
,
in
so
far
as
the
Gospel
so
preached
doth
not
only
propound
and
make
known
to
the
understanding
the
object
of
saving
faith
,
which
was
before
hid
;
but
the
Lord
also
,
at
,
or
after
the
hearing
of
this
Gospel
preached
,
doth
work
the
grace
of
faith
in
the
hearts
of
the
Elect
,
Act.
16.
14.
for
,
saith
he
,
Ye
obtained
an
inheritance
,
after
that
ye
heard
the
Word
of
Truth
,
the
Gospel
.
2.
The
Gospel
is
the
Word
of
Truth
,
not
only
because
it
containeth
nothing
but
truth
,
(
for
,
so
the
whole
Scripture
is
the
Word
of
Truth
,
Psal.
19.
-
9
-
)
but
also
the
Truths
of
the
Gospel
are
most
excellent
Truths
,
as
being
most
remote
from
ordinary
knowledge
,
Mat.
16.
17.
most
profitable
to
lost
sinners
,
Tit.
2.
11.
and
do
manifest
the
praise
of
God's
glorious
Attributes
(
Luke
2.
14.
)
more
than
any
other
Truths
:
besides
,
the
Gospel
doth
clearly
hold
forth
the
truth
and
substance
of
all
these
dark
and
legal
shadows
,
Joh.
1.
17.
for
,
by
the
Word
of
Truth
he
meaneth
the
Gospel
,
as
he
presently
cleareth
;
After
ye
heard
the
Word
of
Truth
,
the
Gospel
of
your
salvation
.
3.
As
the
doctrine
of
Salvation
is
the
doctrine
of
the
Gospel
,
or
glad-tydings
to
lost
sinners
;
(
for
,
the
word
rendred
Gospel
,
signifieth
a
glad
,
or
good
message
)
So
the
doctrine
of
the
Gospel
is
a
doctrine
of
Salvation
,
as
not
only
revealing
Salvation
,
and
a
possible
way
for
attaining
to
it
,
which
the
Law
doth
not
,
Gal.
3.
21.
but
also
being
the
power
of
God
to
Salvation
,
Rom.
1.
16
-
.
and
the
mean
which
God
doth
blesse
for
making
us
imbrace
by
faith
the
offer
of
Salvation
,
Rom.
10.
14
,
15.
and
for
working
all
other
saving
graces
in
the
Elect
,
Col.
1.
6.
for
,
the
Apostle
calleth
this
doctrine
the
Gospel
,
or
glad
tydings
,
of
Salvation
.
4.
It
is
not
sufficient
to
know
that
the
Gospel
is
a
doctrine
of
Salvation
in
general
,
or
unto
others
only
;
but
every
one
would
labour
,
by
the
due
application
of
the
promises
of
the
Gospel
unto
themselves
,
to
find
it
a
doctrine
of
Salvation
to
them
in
particular
:
for
,
Paul
hinteth
at
so
much
,
while
he
saith
,
not
simply
,
the
Gospel
of
Salvation
,
but
of
your
Salvation
.
From
the
Spirit
's
work
of
sealing
following
upon
believing
,
Learn
,
1.
As
the
Gospel
preached
,
and
heard
,
doth
not
profit
unto
Salvation
,
except
it
be
believed
;
so
the
Truths
of
the
Gospel
,
and
Jesus
Christ
that
good
thing
offered
in
those
Truths
,
is
that
in
the
whole
Word
of
God
which
saving
faith
doth
chiefly
close
with
,
and
rely
upon
,
and
is
fully
satisfied
with
:
It
findeth
death
in
threatnings
,
a
burden
of
work
in
precepts
,
but
in
Christ
and
the
Gospel
it
findeth
the
way
to
Heaven
made
patent
,
even
a
way
how
the
sinner
may
be
saved
and
divine
justice
not
wronged
:
for
,
the
Apostle
,
having
spoken
before
of
their
hearing
the
Gospel
,
doth
adde
,
In
whom
,
to
wit
,
Christ
;
the
words
may
also
read
,
In
which
,
to
wit
,
the
Gospel
,
ye
believed
.
2.
Though
none
can
actually
believe
before
the
Spirit
of
God
come
to
dwell
in
them
,
bringing
alongs
His
royal
train
of
habituall
graces
,
and
the
habit
of
faith
amongst
the
rest
,
unto
the
heart
with
Him
;
And
therefore
is
He
called
the
Spirit
of
Faith
,
2
Cor.
4.
13
-
.
yet
,
upon
the
actual
exercising
of
the
grace
of
Faith
,
the
Spirit
of
God
doth
more
fully
manifest
Himself
to
be
dwelling
in
Believers
,
by
His
carrying-on
the
work
of
sanctification
in
them
,
for
their
greater
comfort
,
and
further
strengthning
of
their
faith
:
for
,
saith
he
,
After
ye
believed
,
ye
were
sealed
with
that
holy
Spirit
.
3.
Whoever
have
rightly
closed
with
the
Gospel
,
and
Christ
in
the
Gospel
,
by
believing
,
will
have
the
grace
of
sanctification
and
holinesse
of
life
following
upon
their
so
doing
,
as
also
sometimes
some
measure
of
joy
,
peace
and
,
sensible
comfort
:
for
,
as
I
cleared
,
by
the
seal
is
meaned
those
graces
;
And
after
ye
believed
,
ye
were
sealed
,
saith
he
.
4.
Even
real
Believers
have
need
of
confirmation
and
sealing
,
as
being
oftimes
exercised
and
tossed
with
several
doubts
and
scruples
,
both
concerning
the
truth
of
the
Gospel
,
and
promise
in
general
,
Mark
9.
24.
and
the
reality
of
their
own
closing
with
,
and
interest
in
the
Promise
,
Psal.
88.
14.
for
,
therefore
is
it
,
that
after
those
Ephesians
had
believed
they
were
sealed
,
hereby
to
evidence
the
truth
of
the
Gospel
,
and
the
sincerity
of
their
believing
the
Gospel
;
After
ye
believed
,
ye
were
sealed
.
5.
The
Lord
hath
provided
,
and
accordingly
doth
bestow
sufficient
means
upon
Believers
whereby
all
their
fore-mentioned
doubts
may
be
solved
,
and
they
abundantly
satisfied
;
for
,
besides
the
writing
of
the
Promise
upon
their
hearts
,
and
the
outward
seals
of
the
Covenant
of
Grace
,
or
Sacraments
,
which
are
visibly
dispensed
by
Christ's
Ministers
,
there
is
an
inward
seal
,
to
wit
,
the
saving
Graces
of
God's
Spirit
,
together
with
growth
and
increase
in
those
,
imprinted
by
the
Spirit
of
God
upon
the
hearts
of
Believers
in
order
to
their
confirmation
,
although
they
sometimes
cannot
perfectly
discern
,
nor
exactly
take
up
the
draughts
and
lineaments
of
it
;
After
ye
believed
,
ye
were
sealed
.
6.
The
saving
graces
of
God's
Spirit
wrought
in
a
Believer
,
and
exercised
by
him
in
all
sorts
of
holy
duties
,
and
especially
growth
in
grace
,
is
a
most
convincing
evidence
,
not
only
that
the
Word
of
the
Gospel
,
by
which
holinesse
is
wrought
,
is
the
undoubted
Truth
of
God
:
for
,
this
is
the
witnesse
by
water
,
spoken
of
,
1
Joh.
5.
8.
there
being
no
other
thing
but
the
Truth
of
God
able
to
produce
such
strange
and
supernatural
effects
as
those
;
but
also
it
serveth
to
evidence
the
reality
of
the
man's
interest
in
the
promise
,
and
of
his
right
to
the
heavenly
inheritance
,
in
whom
those
saving
graces
and
the
fruits
of
holinesse
are
,
seing
holinesse
of
life
is
the
inseparable
effect
of
saving
faith
and
interest
in
the
promise
,
Act.
15.
9.
for
,
by
the
Seal
is
meaned
mainly
the
graces
of
sanctification
,
and
,
as
was
shewn
,
they
get
that
name
:
because
,
as
Seals
do
confirm
publick
Writs
,
and
make
them
appear
to
be
authentick
;
so
the
saving
and
sanctifying
graces
of
the
Spirit
do
confirm
to
those
,
in
whom
they
are
,
the
Truth
of
the
Gospel
,
and
the
sincerity
of
their
faith
in
Christ
;
In
whom
after
ye
believed
,
ye
were
sealed
.
7.
Our
doubts
and
scruples
,
whether
concerning
the
truth
of
the
Promise
in
general
,
or
our
own
particular
interest
in
the
Promise
,
ought
not
in
reason
make
us
suspend
our
believing
in
Christ
and
the
Promise
,
untill
we
first
be
sealed
and
sanctified
,
and
so
receive
sufficient
confirmation
;
but
on
the
contrary
,
we
are
,
first
,
to
set
our
Seal
to
God's
Truth
,
by
believing
and
venturing
our
salvation
upon
it
,
and
then
we
may
expect
next
to
have
God
setting
His
Seal
upon
our
heart
in
order
to
our
confirmation
:
for
,
that
is
the
order
here
set
down
;
In
whom
after
ye
believed
,
ye
were
sealed
.
8.
The
sanctifying
of
our
natures
,
and
adorning
of
our
hearts
with
saving
graces
,
together
with
any
confirmation
in
the
truth
of
the
Promise
,
or
of
particular
interest
in
the
Promise
which
Believers
receive
from
these
,
is
the
work
of
God's
Spirit
only
:
for
,
it
is
ascribed
to
Him
here
,
and
with
relation
thereto
He
is
called
the
holy
Spirit
,
not
only
because
He
is
essentially
holy
,
and
very
holinesse
it self
,
but
also
the
author
of
sanctification
,
and
of
all
saving
graces
in
Believers
,
Gal.
5.
22.
and
the
Spirit
of
promise
,
not
only
,
because
He
was
promised
to
be
abundantly
poured-out
upon
Believers
under
the
New
Testament
,
Act.
2.
16.
but
also
His
office
is
to
seal
and
confirm
by
His
gracious
operations
the
Promises
of
the
Gospel
to
Believers
,
Rom.
8.
16.
Ye
were
sealed
,
saith
he
,
with
the
holy
Spirit
.
From
that
use
,
for
which
the
holy
Spirit
with
his
saving
graces
was
bestowed
upon
them
,
Learn
,
1.
As
the
Spirit
of
God
is
a
person
subsisting
,
and
not
a
created
gift
or
grace
;
so
this
holy
Spirit
doth
not
only
bestow
His
gifts
and
graces
upon
Believers
,
but
also
cometh
Himself
unto
them
,
and
dwelleth
in
them
:
In
so
far
,
as
though
He
be
not
personally
united
with
them
,
as
the
divine
nature
is
with
the
humane
in
Christ
;
yet
He
is
not
only
with
them
in
his
essence
and
being
,
as
He
is
present
every-where
,
Jer.
23.
24.
nor
yet
in
respect
of
His
working
by
a
general
providence
only
,
as
He
is
present
even
with
wicked
men
;
for
,
in
Him
they
live
,
move
and
have
their
being
,
Act.
17.
28.
but
He
resideth
in
them
,
as
in
his
own
Temple
by
his
special
and
saving
operations
,
whereby
He
not
only
bestoweth
upon
them
the
habits
of
all
saving
graces
at
their
first
conversion
,
Ezek.
36.
25
,
26.
but
doth
also
by
his
immediate
,
strong
and
special
influence
daily
preserve
those
graces
in
life
,
(
Joh.
10.
28
,
29.
)
actuate
them
,
(
Philip.
2.
13.
)
and
ordinarily
maketh
them
to
grow
,
(
Hos.
14.
5.
)
for
,
whereas
the
word
Spirit
in
the
former
verse
is
in
the
neuter
gender●
he
repeats
it
here
by
a
masculine
relative
(
which
would
be
better
rendred
who
than
which
)
to
shew
that
the
Spirit
is
a
person
subsisting
:
Which
Spirit
,
he
saith
,
is
given
us
for
an
earnest
of
our
inheritance
.
2.
Heaven
and
glory
is
the
only
portion
and
inheritance
of
Believers
;
all
their
enjoyments
earthly
,
though
never
so
great
,
being
but
mean
,
fading
in
themselves
,
and
lyable
to
spoyling
and
vastation
from
others
,
so
that
this
inheritance
,
which
is
incorruptible
,
fadeth
not
away
,
and
is
reserved
in
the
heavens
(
1
Pet.
1.
4.
)
is
only
worthy
to
be
looked
upon
as
their
inheritance
:
for
,
the
Apostle
calleth
it
our
inheritance
,
by
way
of
excellency
;
Which
is
the
earnest
of
our
inheritance
.
3.
As
the
right
unto
this
inheritance
is
made-over
unto
Believers
,
upon
their
resigning
themselves
to
God
by
faith
,
in
way
of
covenant
and
paction
,
Isa.
55.
3.
So
the
Lord
hath
thought
it
convenient
not
to
give
them
the
possession
of
it
presently
upon
their
right
,
but
to
delay
it
for
a
season
,
that
in
the
mean
time
they
may
exercise
their
hope
in
longing
after
it
,
Philip.
1.
23.
And
God
may
get
glory
from
the
heirs
of
heaven
here
upon
earth
,
and
among
earthly
men
,
by
being
the
means
of
salvation
unto
some
,
Mat.
5.
16.
and
of
conviction
and
just
condemnation
unto
others
,
Heb.
11.
7.
for
,
the
metaphor
of
an
earnest
,
used
among
Merchants
,
when
the
sum
covenanted
is
not
presently
given
,
doth
bear
so
much
;
Who
is
the
earnest
of
our
inheritance
.
4.
As
even
Believers
are
apt
to
doubt
,
if
ever
the
covenanted
inheritance
shall
be
bestowed
and
actually
enjoyed
by
them
;
So
the
Lord
is
most
willing
to
do
all
which
in
reason
can
be
required
,
for
removing
all
doubts
of
that
kind
;
and
more
particularly
He
giveth
them
an
earnest
,
or
a
part
of
this
covenanted
inheritance
in
hand
,
to
assure
them
of
his
purpose
to
bestow
the
whole
in
due
time
:
for
,
the
metaphor
of
an
earnest
doth
bear
this
also
,
the
end
of
giving
an
earnest
being
to
assure
the
receiver
of
the
giver's
honest
purpose
to
perform
all
that
he
hath
promised
,
which
otherwise
might
be
called
in
question
;
Who
is
the
earnest
of
our
inheritance
.
5.
The
Spirit
of
the
Lord
sealing
Believers
,
and
those
saving
graces
of
the
Spirit
,
which
he
worketh
in
sealing
,
do
serve
for
the
same
uses
in
relation
to
the
Covenant
of
Grace
,
wherein
heaven
and
glory
is
promised
to
Believers
,
for
which
an
earnest
doth
serve
in
a
civil
bargain
:
for
,
as
the
earnest
is
a
part
of
the
sum
,
and
usually
but
a
small
part
,
and
yet
may
assure
the
receiver
of
his
obtaining
the
whole
;
So
the
Spirit
and
His
work
of
grace
received
here
,
is
begun
glory
,
Joh.
17.
3.
and
though
but
a
small
part
of
it
,
1
Cor.
13.
12
,
13.
yet
the
smallest
measure
of
grace
may
assure
the
man
who
hath
it
,
of
his
obtaining
the
full
possession
of
glory
in
the
day
of
the
Lord
Jesus
,
Philip.
1.
6.
hence
the
Apostle
calleth
the
Spirit
with
his
graces
this
earnest
;
Who
is
the
earnest
of
our
inheritance
.
From
the
time
how
long
the
use
of
this
earnest
was
to
continue
,
Learn
,
1.
As
real
Believers
are
Christs
possession
in
whom
He
dwelleth
,
Eph.
3.
17.
and
whom
He
manureth
and
maketh
fruitfull
,
Joh.
15.
-2.
So
He
hath
purchased
them
,
to
wit
,
by
paying
a
price
to
provoked
justice
,
1
Cor.
6.
20.
and
by
force
from
Satan
their
old
possessor
and
master
,
Heb.
2.
14
,
15.
and
purchased
them
for
this
end
,
that
He
might
possesse
them
:
for
,
speaking
of
Believers
,
he
calleth
them
a
purchased
possession
.
2.
Though
the
redemption
and
delivery
of
Believers
be
already
begun
,
and
their
bonds
loosed
in
part
,
Col.
1.
13.
yet
their
compleat
redemption
is
but
to
come
,
to
wit
,
from
sin
at
death
,
Heb.
12.
-23.
and
from
misery
,
not
untill
the
last
day
;
then
,
and
not
while
then
shall
their
bodies
be
raised
up
in
glory
,
and
their
redemption
be
full
and
compleat
,
Rom.
8.
23.
for
,
the
Apostle
speaketh
of
their
redemption
as
of
a
thing
yet
to
come
;
Untill
the
redemption
of
the
purchased
possession
.
3.
As
this
earnest
,
even
the
holy
Spirit
with
His
graces
,
being
once
given
,
cannot
totally
be
lost
;
So
,
if
this
day
of
redemption
were
once
come
,
there
shall
be
no
further
use
of
an
earnest
:
the
covenanted
inheritance
will
then
be
fully
possessed
,
and
consequently
no
place
left
for
fears
or
doubts
about
the
obtaining
of
it
;
for
,
he
saith
,
the
Spirit
was
to
be
an
earnest
untill
the
redemption
,
and
so
He
must
continue
with
them
untill
then
,
but
was
not
to
serve
for
an
earnest
any
longer
;
Who
is
the
earnest
untill
the
redemption
of
the
purchased
possession
.
From
the
end
proposed
,
see
what
is
already
observed
upon
ver.
6.
and
ver.
12.
Vers.
15.
Wherefore
I
also
,
after
I
heard
of
your
faith
in
the
Lord
Jesus
,
and
love
unto
all
the
Saints
,
16.
Cease
not
to
give
thanks
for
you
,
making
mention
of
you
in
my
prayers
.
THe
Apostle
,
in
the
second
part
of
the
Chapter
,
taking
occasion
from
what
he
heard
of
those
Ephesians
,
breaketh
forth
in
thanksgiving
and
prayer
to
God
for
them
,
whereby
he
prosecuteth
his
main
scope
:
in
so
far
,
as
that
by
every
sentence
,
and
word
almost
,
he
doth
breath
forth
the
high
esteem
which
he
had
of
God's
free
grace
in
Christ
,
and
thereby
doth
confirm
their
faith
;
besides
that
while
he
prayeth
for
their
perseverance
,
and
growth
in
the
faith
and
knowledge
of
saving
truths
,
he
doth
indirectly
,
at
least
,
excite
them
to
persevere
and
make
progresse
in
the
same
.
And
,
first
,
having
shewn
the
good
report
which
was
brought
unto
him
of
those
spiritual
graces
,
which
were
eminent
in
them
(
whereof
he
instanceth
two
,
which
are
the
sum
and
compend
of
all
the
rest
,
and
doth
illustrate
them
from
their
principal
object
,
faith
in
Jesus
Christ
and
love
to
all
the
Saints
)
ver.
15.
he
maketh
known
unto
them
what
was
his
exercise
upon
their
behalf
,
even
that
(
being
incited
by
the
consideration
of
these
spiritual
blessings
bestowed
by
God
upon
them
,
and
mentioned
,
ver.
13
,
14.
and
by
the
report
which
he
had
of
them
,
ver.
15.
)
he
made
conscience
to
continue
in
the
duties
of
thanksgiving
and
prayer
to
God
for
them
,
ver.
16.
From
Vers.
15.
Learn
,
1.
It
is
not
sufficient
that
Christs
Ministers
do
presse
duties
upon
the
Lords
People
,
having
convincedly
cleared
unto
their
consciences
the
equity
which
is
in
those
duties
;
but
they
must
also
hold
forth
unto
them
a
copie
of
that
obedience
,
which
they
so
much
presse
,
by
their
own
example
and
practice
:
for
,
so
the
Apostle
,
having
abundantly
cleared
,
ver.
13
,
14.
that
the
Lord
's
converting
and
sealing
of
those
Ephesians
did
call
upon
them
to
praise
the
glory
of
His
grace
,
he
himself
doth
here
put
hand
to
this
work
;
Wherefore
,
saith
he
,
I
cease
not
to
give
thanks
for
you
.
2.
It
is
a
great
encouragement
to
blesse
the
Lord
,
and
to
pray
unto
Him
in
behalf
of
those
who
are
making
conscience
of
these
duties
for
themselves
:
for
,
while
he
saith
,
I
also
give
thanks
,
he
supposeth
they
were
doing
the
like
,
and
that
he
was
encouraged
from
thence
.
3.
Grace
is
like
a
precious
oyntment
,
whose
savour
cannot
be
hid
:
the
report
of
it
,
where
it
is
in
life
,
will
spread
,
and
make
his
name
,
who
hath
it
,
savoury
unto
such
,
as
are
truly
gracious
themselves
:
for
,
Paul
,
though
at
a
great
distance
being
now
at
Rome
,
heard
of
their
faith
in
Jesus
Christ
,
and
love
to
all
the
Saints
.
4.
It
is
the
duty
of
Christians
to
be
joyfully
reporting
and
speaking
of
the
grace
of
God
and
good
which
is
in
others
;
providing
it
be
wisely
done
,
that
is
,
first
,
sparingly
,
and
so
as
not
to
place
all
our
own
Religion
in
speaking
of
the
Religion
of
others
.
Secondly
,
not
rashly
,
or
without
such
grounds
in
the
person
whom
we
commend
,
as
charity
at
least
may
rest
upon
.
Thirdly
,
impartially
,
and
not
factiously
crying
up
some
,
and
decrying
others
,
who
are
equally
deserving
,
Jude
-16.
for
,
Paul's
hearing
of
their
faith
and
love
,
implyeth
,
that
some
had
reported
to
him
of
that
good
which
was
in
them
.
5.
Even
in
the
best
Churches
in
those
primitive
times
,
who
were
most
commended
by
the
Apostles
,
every
one
had
not
faith
,
and
so
is
it
yet
;
All
are
not
Israel
who
are
of
Israel
,
Rom.
9.
6.
for
,
the
word
rendred
their
faith
,
in
the
Original
,
is
,
the
faith
which
is
among
you
;
he
could
not
say
positively
that
all
of
them
had
faith
,
but
faith
was
among
them
.
6.
Saving
faith
is
an
excellent
fruit
of
the
Gospel
preached
among
a
People
,
without
which
the
Word
cannot
profit
,
Heb.
4.
2.
and
by
which
we
are
united
to
Christ
,
and
have
right
to
all
the
spiritual
blessings
purchased
by
Christ
,
who
is
the
chief
object
of
faith
,
whom
it
doth
apprehend
,
as
He
is
offered
in
the
Promise
:
for
,
Paul
doth
mention
their
faith
in
Jesus
Christ
as
an
excellent
praise-worthy
fruit
of
the
Gospel
,
for
which
he
blesseth
God
;
After
I
heard
of
your
faith
in
Jesus
Christ
,
saith
he
.
7.
The
grace
of
love
to
our
neighbour
,
with
the
duties
thereof
flowing
from
love
to
God
in
the
first
place
,
(
1
Joh.
4.
12.
)
is
an
excellent
praise-worthy
fruit
of
the
Gospel
preached
among
a
People
,
especially
,
when
the
Saints
have
most
of
this
love
as
resembling
God
most
.
And
when
their
love
is
laid
forth
upon
Saints
,
as
they
are
Saints
,
and
for
the
reality
or
appearance
of
God
in
them
,
and
not
for
other
by-respects
only
,
or
mainly
;
and
in
a
word
,
when
it
is
extended
unto
all
Saints
:
for
,
Paul
doth
mention
their
love
to
the
Saints
and
to
all
Saints
,
as
another
excellent
praise-worthy
fruit
of
the
Gospel
,
for
which
he
blesseth
God
;
After
I
heard
of
your
love
unto
all
the
Saints
.
8.
As
the
graces
of
faith
in
Christ
,
and
love
to
the
Saints
,
are
alwayes
conjoyned
,
they
being
in
a
manner
the
two
legs
of
a
Christian
,
without
any
one
whereof
he
cannot
walk
,
and
the
other
is
but
dead
and
withered
,
I
am
.
2.
17.
so
faith
in
its
exercise
hath
the
precedency
of
love
,
faith
being
the
fountain
from
which
the
streams
of
love
do
flow
;
in
so
far
,
as
faith
laying
hold
upon
God's
love
in
Christ
,
inflameth
the
heart
with
love
to
God
;
which
love
to
God
consisteth
in
keeping
of
His
Commandments
,
1
Joh.
5.
3.
and
the
chief
of
God's
Commands
,
next
unto
love
to
Himself
,
is
,
that
we
love
our
brother
,
1
Joh.
4.
21.
for
,
the
Apostle
here
,
as
elsewhere
,
Col.
1.
4.
1
Thess.
1.
4.
conjoyneth
these
two
graces
,
and
giveth
faith
the
precedency
;
After
I
heard
of
your
faith
in
Christ
Jesus
,
and
love
to
all
the
Saints
.
From
Vers.
16.
Learn
,
1.
As
the
duties
,
both
of
thanksgiving
and
prayer
,
ought
to
be
made
conscience
of
by
Christians
;
so
the
practice
of
these
two
duties
do
well
together
:
for
,
each
of
them
doth
contribute
for
the
help
of
another
;
in
so
far
,
as
thanksgiving
to
God
for
favours
received
,
doth
notably
tend
to
suppresse
that
fretting
,
quarrelling
,
impatient
humour
,
which
often
venteth
it self
against
God
in
our
prayers
,
Psal.
77.
7.
compared
with
10
,
11.
and
the
exercise
of
prayer
doth
elevate
the
heart
somewhat
towards
God
,
and
so
in
some
measure
warm
the
affections
with
love
to
God
,
Psal.
25.
1.
and
thus
disposeth
much
for
the
duty
of
thanksgiving
:
for
,
the
Apostle
maketh
conscience
of
both
those
duties
,
and
that
joyntly
;
I
cease
not
to
give
thanks
in
my
prayers
.
2.
It
is
not
sufficient
for
Christians
once
to
begin
well
,
and
break
off
fair
in
the
practice
of
those
duties
;
but
they
must
continue
in
them
;
there
being
always
abiding
reasons
both
for
thanksgiving
and
prayer
;
and
,
when
there
is
a
lazy
falling
off
from
the
practice
of
them
for
a
time
,
it
is
usually
found
a
task
of
greater
difficulty
to
begin
of
new
,
than
it
was
at
first
:
for
,
the
Apostle
saith
,
I
cease
not
to
give
thanks
in
my
prayers
:
he
ceased
not
,
to
wit
,
so
far
as
his
other
necessary
imployments
and
duties
of
his
calling
did
permit
:
for
,
what
we
do
frequently
,
and
alwayes
when
occasion
offereth
,
we
are
said
to
do
it
without
ceasing
.
3.
The
Ministers
of
Jesus
Christ
especially
,
ought
not
to
be
puffed
up
with
any
successe
,
which
the
Lord
is
pleased
to
give
unto
their
labours
,
or
sacrifice
to
their
own
drag
or
net
,
Gal.
6.
13.
but
would
ascribe
the
praise
thereof
to
God
,
who
alone
maketh
His
People
to
profit
,
Isa.
48.
17.
for
,
Paul
,
hearing
of
their
faith
and
love
,
ceased
not
to
give
thanks
for
them
to
God
.
4.
As
it
is
the
duty
of
one
Christian
to
pray
for
another
,
and
especially
of
a
Minister
for
his
Flock
;
So
our
prayers
for
others
will
avail
little
,
except
we
be
daily
making
conscience
of
praying
to
God
for
our selves
:
for
,
saith
Paul
,
I
make
mention
of
you
in
my
prayers
:
he
had
his
own
ordinary
prayers
for
himself
,
wherein
he
did
remember
them
.
5.
As
to
the
occasion
of
his
praying
for
them
,
see
upon
Col.
1.
9.
doct.
1.
Vers.
17.
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
glory
,
may
give
unto
you
the
Spirit
of
wisdom
and
revelation
,
in
the
knowledge
of
Him
:
18.
The
eyes
of
your
understanding
being
enlightened
—
THe
Apostle
,
in
the
second
place
,
giveth
a
short
sum
of
his
prayer
unto
God
for
them
.
And
,
first
,
he
describeth
God
the
Father
,
unto
whom
he
prayeth
,
to
be
the
God
of
our
Lord
Jesus
Christ
,
to
wit
,
as
Christ
is
man
,
Psal.
22.
10.
as
He
is
our
Mediator
,
Psal.
40.
8.
and
with
relation
to
that
Covenant
of
Redemption
betwixt
God
and
Christ
as
mediator
,
Heb.
2.
13.
And
the
Father
of
glory
;
so
called
,
because
He
is
in
His
own
nature
infinitly
glorious
,
Psal.
145.
5.
the
fountain
of
the
whole
Godhead
,
and
all
the
divine
Attributes
in
the
Son
(
Psal.
2.
7.
)
and
holy
Ghost
,
Joh.
14.
26.
for
,
glory
is
sometimes
taken
for
the
Godhead
and
divine
Attributes
,
Joh.
2.
11.
and
because
He
is
the
first
cause
of
all
that
glory
which
is
in
any
of
the
creatures
,
Psal.
8.
5.
And
lastly
,
He
is
the
object
of
all
glory
,
to
whom
all
glory
is
due
from
the
creatures
,
Psal.
19.
1.
Secondly
,
he
sheweth
what
he
sought
in
prayer
,
even
wisdom
,
or
a
further
encrease
of
that
wisdom
and
saving
knowledge
of
divine
mysteries
,
whereof
the
Spirit
of
God
is
the
author
,
mentioned
ver.
8.
together
with
a
clearer
insight
in
Scripture
where
those
mysteries
are
revealed
by
the
same
Spirit
.
Which
wisdom
he
sheweth
,
doth
mainly
consist
in
the
saving
,
believing
,
and
operative
knowledge
of
Him
,
that
is
,
of
Jesus
Christ
,
ver.
17.
And
having
more
clearly
expressed
what
he
meaneth
by
this
Spirit
of
wisdom
,
even
the
removing
of
the
natural
blindnesse
of
their
understandings
,
and
enduing
them
with
a
clear
discerning
in
the
things
of
God
,
ver.
17
-
he
doth
illustrate
it
further
from
those
ends
,
for
the
attainment
whereof
he
would
have
this
wisdom
bestowed
,
as
shall
be
cleared
afterwards
.
Hence
Learn
,
1.
The
more
painfull
and
laborious
that
others
,
whether
Ministers
,
parents
,
friends
or
neighbours
,
are
for
bringing
about
our
salvation
and
spiritual
good
,
we
ought
to
be
so
much
the
more
excited
to
painfulnesse
and
diligence
about
the
same
thing
our selves
;
else
their
pains
will
not
only
do
us
no
good
,
but
also
much
hurt
,
the
Lord
usually
judicially
plaguing
the
man
,
whom
every
one
would
have
doing
well
,
only
himself
will
not
:
for
,
the
Apostle
sheweth
that
he
prayed
,
and
what
he
prayed
for
from
God
unto
them
,
not
to
gain
applause
from
them
;
(
for
that
is
condemned
,
Mat.
6.
5.
)
but
that
he
might
excite
them
unto
prayer
for
themselves
,
and
to
endeavour
after
those
things
which
he
sought
;
Making
mention
of
you
in
my
prayers
,
that
God
may
give
you
,
&c.
2.
Though
we
are
not
of
necessity
to
stint
our selves
unto
a
set
form
of
words
in
prayer
,
Rom.
8.
26.
yet
,
we
would
have
set
purposes
condescended
upon
,
and
a
certain
scope
to
aim
at
in
prayer
,
so
as
we
may
be
able
to
give
an
accompt
of
what
we
pray
for
,
whether
in
behalf
of
our selves
,
or
of
others
;
otherwise
we
can
neither
expect
,
nor
observe
the
return
of
our
prayers
:
for
,
Paul
,
setting
down
the
sum
of
his
prayer
,
sheweth
he
took
notice
of
those
things
which
he
prayed
for
;
even
that
God
may
give
unto
you
the
Spirit
of
wisdom
,
saith
he
.
3.
Our
prayers
would
be
directed
unto
God
only
,
and
neither
to
glorified
Saints
,
who
are
ignorant
of
us
,
Isa.
63.
16.
nor
yet
to
the
Angels
,
who
(
though
they
be
near
unto
us
,
1
Cor.
11.
10.
yet
)
know
not
the
secrets
of
hearts
,
Jer.
17.
10.
and
so
are
unfit
to
receive
our
prayers
;
besides
that
there
is
no
warrant
in
Scripture
for
praying
unto
any
such
,
but
to
God
alone
:
hence
the
Apostle
directeth
his
prayer
unto
God
,
Even
,
that
the
God
of
our
Lord
Jesus
Christ
may
give
unto
you
.
4.
We
ought
to
draw
near
to
God
,
especially
in
the
duties
of
prayer
,
whether
for
our selves
or
others
,
with
confidence
and
reverence
(
the
one
not
marring
the
other
)
and
in
order
hereto
we
are
so
to
conceive
of
God
,
and
expresse
such
conceptions
of
ours
concerning
Him
,
as
may
most
strengthen
our
faith
in
the
expectation
of
what
we
seek
,
and
may
strike
our
hearts
with
reverence
towards
God
,
from
whom
we
seek
:
for
,
those
epithets
which
Paul
giveth
unto
God
,
do
tend
to
strengthen
his
faith
,
while
he
calleth
Him
the
God
of
our
Lord
Jesus
Christ
;
and
to
breed
deep
reverence
in
his
own
heart
towards
God
,
while
he
calleth
Him
,
the
Father
of
glory
,
or
glorious
Father
.
5.
That
we
may
have
accesse
unto
God
with
boldnesse
through
Christ
in
prayer
,
it
is
necessary
to
renew
that
act
of
faith
wherby
we
apply
and
appropriate
Christ
unto
our selves
,
that
so
being
made
one
with
Christ
(
Eph.
3.
17.
)
we
may
be
looked
upon
by
the
Father
,
as
clothed
with
His
righteousness
,
Phil.
3.
9.
whereby
both
our
persons
and
imperfect
prayers
shall
be
accepted
of
by
God
through
Him
,
Heb.
11.
4.
for
,
Paul
,
whose
practice
here
is
a
directory
for
prayer
,
doth
appropriate
Christ
to
himself
as
his
own
Christ
;
The
God
of
our
Lord
Jesus
Christ
.
6.
It
is
necessary
also
in
order
to
the
same
end
,
that
in
closing
with
Christ
we
do
not
part
or
divide
Him
,
but
appropriate
to
our selves
the
fulnesse
of
all
those
perfections
which
are
in
Him
;
this
being
an
evidence
of
the
sincerity
of
our
closing
with
Him
,
and
no
lesse
than
whole
Christ
being
necessary
to
cover
all
those
imperfections
,
to
bear
us
up
under
all
those
discouragements
,
to
help
us
under
all
those
infirmities
which
we
are
incompassed
with
in
our
approaches
to
God
:
for
,
Paul
doth
appropriate
Christ
to
himself
under
such
titles
as
hold
forth
His
compleat
fulnesse
,
to
wit
,
of
Lord
,
which
implyeth
His
power
and
soveraignity
over
all
things
for
the
Believers
good
,
Philip.
2.
9.
10
,
11.
Of
Jesus
,
which
signifieth
a
Saviour
,
and
pointeth
forth
His
great
work
and
errand
to
the
world
to
save
sinners
,
Mat.
1.
21.
And
of
Christ
,
which
signifieth
annointed
,
and
so
pointeth
at
His
threefold
Office
unto
which
He
was
annointed
and
furnished
in
order
to
that
work
,
Psal.
45.
7.
The
God
of
our
Lord
Jesus
Christ
.
7.
As
wisdom
,
or
the
saving
knowledge
of
divine
mysteries
,
is
necessary
unto
a
Christian
;
So
,
even
those
who
are
effectually
called
,
and
have
a
good
measure
of
this
grace
already
,
ought
not
to
sit
down
upon
the
measure
received
,
but
would
constantly
aspire
after
more
of
it
,
as
being
yet
ignorant
of
many
things
,
and
not
sufficiently
rooted
in
the
knowledge
of
those
things
,
which
they
already
know
,
1
Cor.
13.
9.
for
,
while
Paul
prayeth
for
a
greater
measure
of
wisdom
unto
those
Ephesians
,
towards
whom
God
had
already
abounded
in
all
wisdom
,
ver.
8.
he
doth
indirectly
excite
them
to
endeavour
to
grow
in
this
grace
;
May
give
unto
you
the
Spirit
of
wisdom
.
8.
The
wisdom
and
knowledge
which
Christians
are
to
seek
after
,
is
not
at
all
that
carnal
wisdom
,
which
is
enimity
to
God
,
Iam.
3.
15.
nor
yet
chiefly
that
naturall
wisdom
,
or
knowledge
of
the
hid
mysteries
of
nature
,
Eccles.
1.
17
,
18.
nor
yet
that
wisdom
or
knowledge
of
divine
mysteries
,
which
is
only
a
gift
,
and
floweth
from
a
common
influence
of
the
Spirit
,
1
Cor.
8.
-
1
-
.
but
that
whereof
the
Spirit
of
God
by
His
special
operation
and
influence
is
author
and
worker
,
and
is
more
than
a
gift
,
even
the
grace
of
wisdom
,
which
is
not
acquired
by
our
own
industry
and
pains
only
,
nor
yet
puffeth
up
,
neither
is
it
weak
and
coldrife
,
not
warming
the
heart
with
love
to
the
thing
known
,
as
the
gift
of
wisdom
is
:
but
this
grace
of
wisdom
cometh
from
above
,
Iam.
3.
17.
by
the
use
of
other
lawfull
means
,
Prov.
2.
1
,
&c.
and
must
be
sought
from
above
,
Iam.
1.
5.
It
humbleth
the
man
who
hath
it
,
Job
42.
3
,
5
,
6.
it
is
operative
upon
the
heart
,
and
worketh
love
unto
the
thing
known
,
Joh.
4.
10.
for
,
the
Apostle
prayeth
,
that
God
would
give
them
the
Spirit
of
wisdom
,
that
is
,
whereof
the
Spirit
of
God
is
author
by
His
spiritual
grace
.
9.
Spiritual
things
,
the
object
of
this
heavenly
wisdom
and
knowledge
,
are
not
,
for
the
most
part
,
conclusions
drawn
from
natures
light
;
but
are
revealed
and
made
known
by
the
Spirit
of
God
,
to
wit
,
either
in
an
extraordinary
,
immediate
way
,
without
the
help
of
humane
means
unto
the
Prophets
and
Apostles
,
Eph.
3.
5.
or
,
in
an
ordinary
and
mediate
way
by
the
help
of
Scripture
,
and
blessing
of
God
upon
the
pains
of
publick
Teachers
,
and
such
other
means
as
He
hath
appointed
for
attaining
to
the
mind
of
God
revealed
in
Scripture
,
2
Tim.
3.
15
,
&c.
for
,
joyntly
with
the
Spirit
of
wisdom
he
seeketh
the
Spirit
of
revelation
,
implying
,
that
this
wisdom
cannot
be
had
without
revelation
.
10.
The
sum
of
all
saving
wisdom
,
is
,
to
know
Christ
,
and
what
Scripture
speaketh
of
Him
as
a
compleat
Mediator
;
and
so
to
know
Him
,
as
that
we
acknowledge
Him
;
which
speaketh
somewhat
more
than
our
simple
knowing
of
Him
,
even
a
knowing
of
Him
as
our
own
,
and
with
special
application
to
our selves
,
and
so
,
as
we
give
due
honour
,
respect
and
reverence
unto
Him
:
for
,
though
we
are
said
to
know
even
strangers
,
and
those
whom
we
contemn
and
despise
;
yet
we
are
not
in
strict
phrase
of
speech
said
to
acknowledge
any
,
but
these
of
near
relations
,
or
whom
we
prosecute
with
that
respect
and
honour
which
is
due
unto
them
,
as
the
servant
is
said
to
acknowledge
his
master
.
Now
,
Paul
giveth
this
as
the
sum
and
compend
of
saving
wisdom
,
while
he
saith
,
In
the
knowledge
of
Him
,
to
wit
,
of
Christ
,
or
,
in
the
acknowledgement
of
Him
,
as
it
is
in
the
Original
.
11.
It
is
not
sufficient
for
attaining
this
grace
of
wisdom
,
or
saving
knowledge
of
divine
truths
,
that
those
truths
be
plainly
revealed
by
the
Spirit
of
God
in
Scripture
;
there
must
be
also
a
removal
of
that
natural
darknesse
and
blindnesse
which
is
in
our
understandings
,
whereby
we
may
be
enabled
to
take
up
that
which
is
revealed
,
even
as
to
the
beholding
of
colours
by
the
outward
sense
,
there
must
not
only
be
an
outward
light
to
make
the
object
conspicuous
,
but
also
the
faculty
of
seeing
in
the
eye
:
a
blind
man
cannot
see
at
noon-day
,
nor
yet
the
sharpest-sighted
at
midnight
.
Thus
for
the
taking
up
of
things
heavenly
,
the
Apostle
prayeth
both
for
a
Spirit
of
revelation
,
to
make
those
truths
conspicuous
,
and
for
a
new
power
of
discerning
in
the
understanding
,
that
they
might
be
able
to
take
up
the
truth
so
revealed
:
The
eyes
of
your
understanding
being
enlightened
.
12.
The
natural
faculties
of
the
soul
are
not
destroyed
in
conversion
,
so
as
if
from
that
time
forward
the
renewed
man
did
nothing
,
and
the
Spirit
of
God
residing
in
him
did
all
things
:
no
,
they
are
only
renewed
by
the
implanting
of
new
gracious
habits
and
dispositions
in
them
,
so
that
our
wit
,
will
and
affections
being
renewed
,
quickened
and
wrought
upon
by
the
Spirit
of
God
,
do
also
themselves
work
,
Philip.
2.
-12.
for
,
Paul
prayeth
not
that
their
understanding
might
be
destroyed
but
enlightened
;
The
eyes
of
your
understanding
being
enlightened
.
Vers.
18.
—
That
ye
may
know
what
is
the
hope
of
His
calling
,
and
what
the
riches
of
the
glory
of
His
inheritance
in
the
Saints
.
HEre
is
one
of
those
ends
,
for
attaining
whereof
,
the
Apostle
would
have
this
wisdom
bestowed
upon
them
,
even
that
they
might
know
those
good
things
,
which
they
were
to
partake
of
in
Heaven
:
which
are
,
first
,
summarly
propounded
under
the
name
of
hope
,
taken
here
for
the
object
of
hope
,
or
things
hoped-for
,
as
Rom.
8.
-
24
-
.
Col.
1.
5.
and
the
hope
of
their
calling
,
because
at
their
conversion
they
were
called
to
the
participation
of
those
things
;
next
,
more
fully
explained
,
while
they
are
called
an
inheritance
,
which
is
most
excellent
,
as
being
both
rich
and
glorious
,
and
appertaineth
only
to
the
Saints
and
those
who
are
renewed
by
the
Spirit
of
God
;
for
,
the
particle
rendered
in
the
Saints
,
doth
signifie
,
in
,
or
,
amongst
,
and
is
so
read
,
Act.
26.
18.
Doct.
1.
As
effectuall
inward
calling
,
whereby
we
are
made
a
willing
people
in
the
day
of
God's
power
(
Psal.
110.
3.
)
is
only
Christ's
work
by
His
Spirit
upon
the
hearts
of
the
Elect
,
making
them
to
give
hearty
obedience
to
the
outward
call
by
the
mouth
of
His
Ministers
;
So
by
this
work
he
openeth
unto
them
a
large
door
of
hope
,
and
calleth
them
,
who
were
before
without
hope
,
to
partake
of
an
excellent
and
glorious
inheritance
,
which
is
here
called
hope
,
or
the
thing
hoped-for
,
and
the
hope
of
calling
,
they
being
called
to
the
enjoyment
of
it
,
which
calling
is
also
called
His
,
to
wit
,
God's
,
or
Christ's
,
because
it
is
His
work
;
What
is
the
hope
of
His
calling
.
2.
Though
those
who
are
effectually
called
,
do
receive
some
part
of
that
happinesse
,
unto
which
they
are
called
,
presently
,
and
in
hand
,
to
wit
,
those
excellent
benefits
of
justification
,
adoption
and
sanctification
,
and
such
others
as
do
either
accompany
,
or
flow
from
those
in
this
life
,
1
Cor.
6.
11.
yet
,
the
great
and
chief
part
of
it
is
not
given
then
in
present
possession
,
but
reserved
in
the
heavens
for
them
,
1
Pet.
1.
4.
so
that
they
have
it
only
in
hope
:
for
,
therefore
is
it
called
the
hope
of
their
calling
,
a
thing
only
hoped-for
.
3.
Though
those
excellent
things
,
which
are
not
yet
possessed
,
but
only
hoped-for
by
Believers
,
are
known
in
part
and
in
general
,
1
Joh.
3.
-2.
even
so
far
,
as
the
knowledge
which
we
have
of
them
is
sufficient
to
terminate
our
hope
;
(
otherwise
if
they
were
wholly
unknown
they
could
not
be
hoped-for
)
yet
so
excellent
are
those
things
in
themselves
,
and
therefore
remote
from
our
knowledge
,
and
so
much
are
we
taken
up
with
trifles
and
childish
toyes
,
that
even
true
Believers
,
and
they
who
know
most
,
and
have
their
thoughts
most
exercised
about
them
,
are
in
a
great
part
ignorant
of
them
:
they
neither
know
them
fully
,
nor
particularly
,
Isa.
64.
4.
So
that
heaven
and
glory
will
be
found
another
kind
of
thing
,
than
ever
entred
in
the
heart
of
man
to
think
upon
or
look
after
,
1
Cor.
2.
9.
for
,
he
prayeth
,
that
even
the
called
Ephesians
might
know
what
is
the
hope
of
His
calling
,
implying
that
they
were
yet
in
a
great
part
ignorant
of
it
.
4.
That
measure
of
knowledge
which
may
be
attained
here
of
those
excellent
things
hoped-for
,
should
be
carefully
endeavoured
and
diligently
sought
after
by
Believers
,
as
being
of
great
concernment
to
make
them
seek
after
these
things
being
so
known
,
Philip.
3.
14.
to
sweeten
the
bitternesse
of
their
crosse
,
Rom.
8.
18.
furnish
them
with
matter
for
sweet
meditation
upon
heaven
and
things
heavenly
,
Philip.
3.
20.
and
to
make
them
more
vehemently
long
and
desire
after
the
actual
possession
of
those
things
,
Philip.
1.
23.
for
,
Paul's
praying
for
wisdom
,
that
they
may
know
the
hope
of
His
calling
,
implyeth
,
that
much
more
themselves
ought
to
seek
after
the
knowledge
of
it
.
5.
As
those
excellent
things
which
are
now
hoped-for
,
and
really
to
be
enjoyed
in
the
other
life
,
are
of
the
nature
of
an
inheritance
,
which
is
not
purchased
by
us
,
but
freely
bestowed
upon
us
;
so
they
are
properly
Christ's
inheritance
,
who
hath
proper
right
to
it
,
as
being
the
natural
Son
of
God
,
and
by
vertue
of
His
own
purchase
;
but
the
right
which
we
have
is
communicated
to
us
through
Him
,
In
whom
we
have
received
the
adoption
of
children
,
and
so
are
made
heirs
and
co-heirs
with
Christ
,
Rom.
8.
17.
for
,
the
Apostle
,
explaining
what
those
things
hoped-for
are
,
calleth
them
an
inhe●●ritance
,
and
His
inheritance
;
And
what
the
riches
of
the
glory
of
His
inheritance
.
6.
This
heavenly
inheritance
is
a
rich
inheritance
,
as
wanting
nothing
to
make
the
state
of
those
who
enjoy
it
compleatly
happy
,
and
giving
full
satisfaction
and
contentment
,
Psal.
17.
15.
and
therefore
it
is
called
the
riches
of
his
inheritance
,
that
is
,
after
the
manner
of
speech
much
used
among
the
Hebrew●
,
A
rich
inheritance
.
7.
It
is
also
a
glorious
inheritance
,
there
being
nothing
there
but
what
is
glorious
:
The
sight
shall
be
glorious
;
for
,
we
shall
see
God
,
as
we
are
seen
,
1
Cor.
13.
12.
the
place
shall
be
glorious
,
2
Cor.
12.
4.
the
company
glorious
,
all
the
glorified
Saints
and
Angels
,
Heb.
12.
22
,
23.
our
souls
and
bodies
shall
be
glorious
,
Philip.
3.
21.
and
our
daily
exercise
shall
be
glorious
,
even
to
give
glory
unto
God
for
ever
and
ever
,
Rev.
7.
9
,
10.
for
,
therefore
it
is
called
the
glory
of
his
inheritance
,
or
,
his
glorious
inheritance
.
8.
Though
sanctification
and
holinesse
do
not
merit
this
heavenly
inheritance
,
seing
it
cometh
to
us
freely
,
and
as
it
were
by
lot
;
(
as
the
word
signifieth
)
yet
none
have
present
right
to
it
,
nor
yet
shall
have
possession
of
it
afterwards
,
but
only
the
Saints
,
even
they
who
are
renewed
and
inherently
holy
:
Without
holinesse
none
shall
see
God
,
Heb.
12.
-14.
for
,
he
saith
,
it
is
an
inheritance
in
the
Saints
,
that
is
,
whereof
only
Saints
are
possessors
.
9.
That
we
know
and
acknowledge
Christ
aright
,
it
is
necessary
to
perpend
much
,
and
thereby
endeavour
to
know
how
useful
a
person
he
hath
been
and
is
unto
us
;
what
great
rich
and
glorious
things
He
hath
purchased
for
us
,
and
doth
preserve
in
heaven
for
our
behoof
:
for
,
he
mentioneth
their
knowing
the
hope
of
His
calling
,
as
one
end
or
part
of
that
wisdom
which
consisteth
in
the
knowing
or
acknowledgement
of
Him
,
spoken
of
,
ver.
17.
That
ye
may
know
the
hope
of
his
calling
,
&c.
Vers.
19.
And
what
is
the
exceeding
greatnesse
of
His
power
to
us-ward
who
believe
,
according
to
the
working
of
His
mighty
power
.
HEre
is
another
of
those
ends
,
for
attaining
whereof
,
the
Apostle
would
have
this
wisdom
bestowed
upon
them
,
even
that
they
might
know
somewhat
of
that
which
they
partake
,
at
least
in
this
life
,
to
wit
,
the
greatnesse
of
God's
power
,
which
He
exerceth
in
and
towards
Believers
,
in
His
bestowing
upon
them
saving
grace
,
and
carrying-on
of
that
work
in
despight
of
men
and
devils
from
step
to
step
,
until
grace
shall
be
crowned
in
glory
,
and
they
actually
installed
in
the
possession
of
that
rich
and
glorious
inheritance
:
and
he
representeth
and
describeth
this
power
,
first
,
from
its
greatnesse
;
it
is
great
,
and
so
great
,
that
sufficient
words
cannot
be
found
to
expresse
the
greatnesse
of
it
,
it
is
superlative
,
and
hyperbolically
great
;
for
,
so
the
word
in
the
Original
signifieth
.
Secondly
,
from
the
object
towards
whom
this
power
is
exercised
,
to
wit
,
Believers
.
And
,
thirdly
,
from
the
principle
and
fountain
from
whence
this
powerfull
working
floweth
,
even
God's
own
natural
and
infinit
power
:
which
he
describeth
from
two
epithets
,
It
is
mighty
;
yea
,
almighty
,
so
,
as
nothing
is
too
hard
for
it
,
Gen.
18.
14
-
.
and
it
is
a
working
power
,
or
efficacious
in
working
,
and
so
as
it
cannot
be
resisted
,
where
it
is
imployed
to
work
,
Isa.
27.
4.
Doct.
1.
So
unworthy
is
any
of
the
lost
sons
of
Adam
of
this
heavenly
inheritance
,
Eph.
2.
-3.
so
great
and
insuperable
are
these
difficulties
which
are
in
their
way
to
it
,
Eph.
6.
12.
and
so
weak
and
impotent
are
they
to
get
them
overcome
,
2
Cor.
3.
5.
that
no
lesse
than
the
omnipotent
power
of
God
working
omnipotently
is
required
to
make
them
meet
for
it
,
and
bring
them
to
the
actual
possession
of
it
;
and
therefore
only
the
consideration
of
this
mighty
power
can
answer
those
doubts
wherewith
sense
of
weaknesse
and
unworthinesse
will
furnish
a
man
against
the
possibility
of
his
ever
attaining
to
it
:
for
,
what
is
here
spoken
of
God's
power
,
seemeth
to
be
subjoyned
,
thereby
to
point
forth
the
way
,
how
that
rich
inheritance
is
attained
,
and
to
solve
those
doubts
which
they
might
have
had
against
their
coming
to
it
;
And
what
is
the
exceeding
greatnesse
of
His
power
.
2.
They
,
and
they
only
shall
come
to
possesse
this
heavenly
inheritance
after
time
,
who
partake
of
the
working
of
His
mighty
power
upon
their
hearts
in
time
:
for
,
having
spoken
of
that
rich
and
glorious
inheritance
,
he
speaketh
here
of
the
exceeding
greatnesse
of
His
power
towards
those
who
believe
:
whereby
he
sheweth
not
only
how
we
come
to
that
inheritance
,
but
also
who
those
are
,
who
shall
come
to
it
.
3.
The
power
which
God
exerces
in
converting
and
carrying-on
the
work
of
grace
to
glory
in
the
Elect
,
is
not
only
great
,
but
exceedeth
all
contrary
power
which
might
impede
that
work
;
so
,
that
there
is
no
power
in
the
devil
,
the
world
,
in
sin
,
nor
death
,
which
this
power
doth
not
overcome
;
yea
,
nor
any
impotency
in
the
Elect
themselves
,
which
this
greatnesse
of
power
will
not
help
and
strengthen
:
for
,
he
calleth
it
the
exceeding
greatnesse
of
His
power
.
4.
There
cannot
a
more
pregnant
proof
be
given
of
God's
omnipotent
power
in
working
,
than
what
He
giveth
in
converting
sinners
from
sin
to
holiness
,
and
carrying-on
the
work
of
grace
in
them
against
all
opposition
,
until
they
come
to
heaven
:
The
creation
of
the
world
,
and
working
of
miracles
,
is
no
more
evident
proof
of
His
omnipotency
in
working
than
this
is
:
for
,
he
instanceth
the
exceeding
greatnesse
of
His
mighty
power
,
not
in
any
●f
those
things
,
but
in
His
working
towards
Believers
;
Towards
us
who
believe
,
saith
he
.
5.
So
averse
are
men
by
nature
from
believing
in
Jesus
Christ
for
righteousnesse
,
so
great
an
enemy
is
Satan
to
the
grace
of
faith
above
all
other
graces
,
Luke
22.
31
,
32.
that
no
lesse
than
the
working
of
God's
exceeding
great
and
mighty
power
is
required
for
working
us
up
to
the
grace
of
faith
,
and
the
exercise
of
it
:
for
,
his
designing
them
by
the
name
of
Believers
,
while
he
speaketh
of
the
exceeding
greatnesse
of
this
power
,
implyeth
so
much
;
Towards
us
who
believe
.
6.
Those
only
are
most
fit
to
speak
of
God's
powerful
and
gracious
working
in
hearts
,
who
have
found
somewhat
of
that
work
in
themselves
:
such
will
speak
both
more
confidently
,
and
more
throughly
of
this
work
,
there
being
somewhat
of
God's
work
in
hearts
,
which
cannot
be
so
fully
attained
by
meer
reading
or
hearing
,
except
experience
serve
as
a
commentary
to
understand
what
is
read
and
heard
,
Psal.
34.
8.
for
,
therefore
,
saith
he
,
not
,
towards
those
who
believe
,
but
Us
who
believe
,
including
himself
,
to
shew
he
spoke
of
this
power
,
not
as
a
stranger
to
it
,
but
from
experience
,
that
they
might
believe
him
the
rather
.
7.
This
mighty
power
of
God
in
its
working
towards
Believers
,
is
extended
unto
all
times
,
without
restriction
unto
any
difference
of
time
,
either
by-past
,
present
,
or
to
come
:
It
hath
wrought
in
their
first
conversion
,
and
bringing
them
to
believing
,
Joh.
6.
44.
it
doth
work
by
preserving
them
in
the
state
of
grace
,
Luke
22.
32.
by
actuating
their
graces
in
them
,
Philip.
2.
13.
and
making
them
to
grow
,
Cant.
4.
16.
and
shall
continue
with
them
alwaies
working
until
their
graces
be
perfected
,
and
they
compleatly
glorified
,
Philip.
1.
6.
for
,
he
expresseth
no
difference
of
time
wherein
it
worketh
,
only
that
it
doth
work
;
And
what
is
the
exceeding
greatnesse
of
His
power
to
us-ward
who
believe
.
8.
God's
omnipotent
and
efficacious
power
,
which
belongeth
unto
Him
naturally
and
essentially
as
He
is
God
,
is
not
only
the
fountain
and
principle
from
whence
His
powerfull
operation
towards
Believers
doth
flow
,
but
also
the
rule
according
to
which
He
doth
work
;
so
that
He
is
not
only
omnipotent
,
who
worketh
,
but
also
He
worketh
omnipotently
,
and
therefore
irresistibly
:
for
,
saith
he
,
The
greatnesse
of
His
power
to
us-ward
who
believe
,
is
,
according
to
the
working
of
his
mighty
power
.
9.
Even
those
who
are
Believers
,
in
whom
this
mighty
power
hath
already
wrought
,
may
be
in
a
great
measure
ignorant
of
the
exceeding
greatnesse
of
it
:
they
are
destitute
even
of
the
notional
knowledge
of
it
in
a
great
part
,
because
of
the
mysteriousnesse
of
the
subject
,
Joh.
3.
8.
and
their
little
acquaintance
with
the
Word
,
which
revealeth
the
way
of
God's
working
in
souls
,
Psal.
77.
and
88.
but
chiefly
of
experimental
knowledge
;
there
being
much
to
be
wrought
in
them
by
His
mighty
power
,
whereof
they
can
have
no
experience
as
yet
,
Philip.
3.
21.
there
being
much
also
already
wrought
in
them
,
and
they
know
it
not
,
but
doubt
of
it
,
Job
9.
11.
for
,
though
it
be
a
mighty
working
power
;
yet
it
hath
a
meek
,
sweet
,
(
Phal.
110.
3.
)
secret
,
(
Cant.
5.
4.
)
and
therefore
a
not
easie
discernable
work
;
Thus
those
believing
Ephesians
were
in
a
great
part
ignorant
of
this
power
,
else
to
what
purpose
did
the
Apostle
pray
that
they
might
know
what
is
the
exceeding
greatnesse
of
his
power
?
10.
The
experimentall
knowledge
chiefly
of
God's
way
of
working
in
,
and
towards
Believers
,
is
to
be
carefully
sought
after
,
as
being
of
great
concernment
to
make
us
thankfull
to
God
for
His
gracious
working
in
us
where
it
is
known
and
felt
,
Psal.
116.
8
,
9
,
&c.
as
also
in
order
to
our
own
comfort
arising
from
that
our
knowledge
,
Psal.
116.
7.
and
to
strengthen
our
faith
and
hope
in
God
,
Rom.
5.
4.
for
,
while
Paul
prayeth
for
the
knowledge
of
this
mighty
working
power
to
them
,
he
teacheth
them
to
seek
after
this
knowledge
themselves
;
That
ye
may
know
what
is
the
exceeding
greatnesse
of
his
power
.
11.
This
experimental
knowledge
of
God's
power
,
is
an
eminent
part
of
spiritual
wisdom
,
and
of
our
knowing
and
acknowledging
of
Christ
aright
:
for
,
he
prayeth
,
that
they
may
know
what
is
the
exceeding
greatnesse
of
his
power
,
as
one
end
or
part
of
that
spiritual
wisdom
,
which
consisteth
in
the
knowledge
or
acknowledgment
of
Him
,
spoken
of
,
ver.
-17.
Vers.
20.
Which
He
wrought
in
Christ
when
He
raised
him
from
the
dead
,
and
set
Him
at
his
own
right
hand
in
the
heavenly
places
.
THe
Apostle
,
in
the
third
branch
of
this
second
part
of
the
Chapter
,
taking
occasion
from
what
he
spoke
of
the
exceeding
greatnesse
of
God's
power
in
Believers
,
ver.
19.
falleth
out
upon
a
commendation
,
and
more
large
explication
of
that
mighty
power
,
taken
from
one
of
its
admirable
effects
towards
Christ
,
in
exalting
Him
from
His
low
condition
,
whereby
he
doth
yet
prosecute
his
main
scope
;
for
,
what
greater
confirmation
could
be
given
unto
their
faith
in
Christ
,
than
the
making
known
unto
them
,
how
highly
exalted
Christ
is
,
and
that
the
same
divine
power
,
which
exalted
Him
,
had
wrought
,
was
working
,
and
would
continue
to
work
in
them
,
untill
all
those
glorious
things
,
which
they
had
now
only
in
hope
,
should
be
actually
bestowed
upon
them
?
And
,
first
,
that
he
may
commend
and
clear
that
mighty
Power
,
according
to
which
God
did
work
in
the
believing
Ephesians
,
he
doth
briefly
propound
two
things
,
which
were
wrought
by
it
towards
the
exaltation
of
Christ
;
first
His
resurrection
from
the
dead
;
Secondly
,
His
being
set
at
the
right
hand
of
God
in
heavenly
places
,
whereby
is
set
forth
that
high
glory
and
dignity
,
which
after
Christ's
resurrection
and
ascension
was
put
upon
Christ
,
as
God-man
,
far
surpassing
the
glory
of
all
things
created
,
Philip.
2.
9.
together
with
that
high
power
and
authority
,
which
the
same
Christ
God-man
hath
obtained
over
all
things
to
dispose
of
them
for
the
Churches
good
,
1
Pet.
3.
22.
which
glory
and
authority
of
Christ
is
only
visible
in
the
Heavens
,
and
therfore
it
is
said
to
be
in
heavenly
places
;
because
Christ's
humane
nature
,
through
which
His
Deity
doth
shine
and
manifest
it self
,
is
only
in
Heaven
,
Act.
3.
21.
although
the
effects
of
this
His
power
and
authority
may
be
and
are
perceived
elsewhere
,
Act.
2.
33.
And
that
this
is
intended
to
be
held
forth
by
Christ's
sitting
at
the
Father's
right
hand
,
is
clear
,
not
only
from
the
places
presently
cited
,
and
the
Apostle's
own
explication
,
which
he
subjoyneth
in
the
verses
following
,
but
also
from
the
phrase
it self
,
which
cannot
be
proper
;
seing
God
hath
neither
right
nor
left
hand
properly
,
Joh.
4.
24.
and
so
must
be
a
metaphor
borrowed
from
Kings
and
Princes
,
who
do
set
those
at
their
right
hand
,
whom
they
highly
honour
,
1
King
.
2.
19.
or
,
place
in
any
office
of
chief
authority
and
trust
,
Mat.
20.
21.
Doct.
1.
As
our
Lord
Jesus
was
once
among
the
dead
;
So
He
did
rise
again
from
death
,
(
See
upon
Gal.
1.
ver.
1.
doct.
7.
)
for
,
saith
he
,
When
He
raised
Him
from
the
dead
.
2.
The
raising
of
Christ
from
the
dead
,
as
it
was
the
Father's
work
;
So
,
considering
what
an
eminent
person
Christ
was
,
and
how
low
He
was
brought
,
Philip.
2.
6
,
7
,
8.
and
what
a
height
of
honour
He
was
exalted
unto
,
Philip.
2.
9.
10.
and
that
He
did
sustain
our
person
in
dying
(
the
iniquities
of
us
all
being
laid
upon
Him
,
Isa.
53.
6.
)
and
in
rising
again
from
death
,
Eph.
2.
5
,
6.
All
those
,
I
say
,
being
considered
,
this
work
of
raising
Christ
,
was
an
effect
of
God's
extraordinary
and
mighty
power
:
for
,
as
he
ascribeth
the
raising
of
Christ
to
the
Father
,
which
doth
not
contradict
those
Scriptures
which
affirm
Christ
to
have
risen
by
His
own
power
,
John
.
2.
19.
and
10.
17.
because
it
is
one
and
the
same
power
which
is
in
both
Father
and
Son
,
they
being
one
only
God
,
1
Joh.
5.
7.
So
he
doth
ascribe
it
to
the
working
of
His
mighty
power
,
spoken
of
,
vers.
-19.
and
related
unto
in
this
,
while
he
saith
,
Which
,
or
according
to
which
He
wrought
in
Christ
,
when
He
raised
Him
from
the
dead
.
3.
The
self-same
omnipotent
power
,
which
wrought
in
,
and
towards
Christ's
exaltation
in
all
the
steps
of
it
,
is
engaged
for
working
grace
,
and
carrying-on
the
work
of
grace
in
Believers
,
and
for
performing
unto
Believers
whatever
they
have
ground
to
hope-for
from
His
Word
:
and
therefore
we
may
look
upon
the
severall
effects
and
proofs
of
this
power
towards
Christ
,
as
so
many
pledges
,
that
God
will
against
all
opposition
perform
whatever
He
hath
undertaken
to
us
:
for
,
He
maketh
that
power
,
whereby
He
worketh
in
Believers
,
and
whereby
He
raised
Christ
from
the
dead
,
to
flow
from
one
and
the
same
fountain
and
principle
in
God
,
and
the
one
to
be
according
to
the
other
,
while
he
saith
,
According
to
the
working
of
His
mighty
power
,
which
He
wrought
in
Christ
.
4.
This
high
honour
and
soveraign
power
,
signified
by
sitting
at
the
Father's
right
hand
,
was
put
upon
Christ
,
not
before
,
but
after
His
humiliation
and
resurrection
from
the
dead
;
for
,
then
in
His
humane
nature
He
did
receive
dominion
and
honour
,
which
He
never
had
untill
then
,
as
man
;
and
,
though
being
considered
as
God
,
cloathed
only
with
His
own
divine
Majestie
,
He
was
from
all
eternity
equal
in
power
and
glory
with
the
Father
and
holy
Ghost
,
Philip.
2.
6.
yet
He
did
not
reign
as
God
incarnate
,
and
cloathed
with
our
flesh
,
untill
then
,
having
hid
His
divine
glory
,
so
that
very
little
of
it
did
appear
under
the
infirmities
of
the
humane
nature
from
His
incarnation
untill
then
,
Philip.
2.
7
,
8.
but
then
He
did
manifest
His
divine
glory
,
absolute
power
and
authority
in
a
way
incomprehensible
by
us
,
in
and
through
the
vail
of
His
glorified
flesh
:
for
,
the
Apostle
sheweth
those
things
were
done
in
this
order
,
while
he
saith
,
When
He
raised
Him
from
the
dead
,
and
set
Him
at
His
own
right
hand
.
5.
Although
the
divine
and
humane
nature
in
Christ
are
not
confounded
,
but
remain
distinct
both
in
their
essence
and
operations
,
each
nature
doing
that
which
is
proper
unto
it self
,
Heb.
9.
14.
1
Pet.
3.
18.
yet
,
so
near
and
strict
is
that
personall
union
of
the
two
natures
in
Christ
,
that
those
things
,
which
are
proper
only
unto
the
one
nature
,
are
ascribed
unto
,
and
spoken
of
the
whole
person
:
for
here
,
though
this
high
honour
and
trust
put
upon
Christ
,
was
in
some
things
verified
only
in
the
divine
nature
,
in
so
far
as
it
speaketh
His
manifestation
of
His
divine
glory
and
exercising
His
divine
authority
,
as
God
incarnate
,
in
,
and
through
the
humane
nature
:
And
though
in
some
things
it
was
verified
only
in
the
humane
nature
,
in
so
far
as
it
speaketh
His
obtaining
of
glory
and
power
from
the
Father
,
which
before
He
had
not
;
yet
,
the
whole
of
it
is
ascribed
unto
the
whole
person
of
Christ
God-man
,
while
he
saith
,
And
made
Him
to
sit
at
His
own
right
hand
.
6.
Though
Christ
as
Mediator
be
exalted
to
such
high
honour
and
authority
,
as
no
meer
creature
is
capable
of
;
yet
,
so
far
is
His
humane
nature
from
being
made
hereby
omnipotent
,
omnipresent
,
and
consequently
equal
with
God
,
That
even
whole
Christ
,
considered
as
Mediator
,
is
inferior
and
lesse
than
the
Father
,
Joh.
14.
-28.
as
having
received
all
this
honour
and
authority
from
the
Father
,
Matth.
28.
18.
and
administrating
His
Kingdom
in
the
Father's
Name
,
Joh.
5.
22.
which
He
is
also
to
render
up
unto
the
Father
,
1
Cor.
15.
24.
for
,
not
only
do
the
Scriptures
cited
,
but
also
the
phrase
here
used
,
prove
so
much
,
seing
those
whom
the
King
setteth
at
his
right
hand
do
hold
their
dignity
and
trust
from
him
,
and
must
be
comptable
unto
him
;
And
set
Him
at
His
own
right
hand
.
Vers.
21.
Far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
,
not
only
in
this
world
,
but
also
in
that
which
is
to
come
:
22.
And
hath
put
all
things
under
His
feet
,
—
THe
Apostle
,
in
the
second
place
,
insisteth
upon
that
second
effect
of
God's
mighty
power
,
and
explaineth
what
he
meaned
by
the
Father's
setting
of
Christ
at
His
own
right
hand
,
even
,
that
which
we
formerly
shewed
,
to
wit
,
that
transcendent
glory
and
dignity
,
with
full
power
and
soveraignity
which
was
put
upon
Him
.
And
first
,
he
speaketh
of
that
general
power
and
eminency
,
which
He
hath
over
and
above
all
the
creatures
,
by
shewing
that
He
is
exalted
in
glory
,
not
only
above
,
but
far
above
the
glory
of
all
creatures
whatsoever
,
whether
principality
,
power
,
might
,
or
dominion
,
under
which
is
comprehended
every
thing
that
is
excellent
among
the
creatures
,
whether
in
Heaven
,
Earth
,
or
Hell
;
for
,
sometimes
good
Angels
are
expressed
by
those
titles
,
Eph.
3.
10.
sometimes
bad
Angels
,
Eph.
6.
12.
and
sometimes
Civil
powers
,
Tit.
3.
1.
And
lest
any
might
apprehend
some
dignity
besides
,
not
comprehended
under
any
of
these
four
,
he
addeth
a
general
clause
,
comprising
every
name
,
that
is
,
all
things
excellent
or
famous
,
and
worthy
to
be
so
named
;
as
famous
men
are
called
men
of
Name
;
So
that
he
hereby
sheweth
no
creature
can
enter
in
competition
with
Christ
in
glory
,
dignity
and
worth
:
and
withall
he
extendeth
this
glory
put
upon
Christ
in
its
duration
,
not
only
unto
this
world
,
but
that
which
is
to
come
,
and
shall
never
have
an
end
,
ver.
21.
And
that
he
may
exalt
Christ
yet
further
,
he
sheweth
,
that
He
is
not
only
above
all
creatures
in
glory
,
but
also
in
dominion
and
soveraignity
,
the
Father
having
placed
all
the
creatures
in
a
state
of
lowest
subjection
unto
Him
,
even
under
His
feet
,
to
be
disposed
of
as
He
seeth
fit
.
From
Vers.
21.
Learn
,
1.
The
glory
and
splendor
of
things
created
hath
some
aptnesse
in
it
,
if
it
be
not
rightly
looked
on
,
or
rather
we
are
apt
to
take
occasion
from
it
to
hide
and
undervalue
the
glory
and
excellency
of
Jesus
Christ
;
for
otherwise
the
Apostle
would
not
labour
so
much
to
set
Him
high
up
above
them
,
and
His
glory
above
theirs
;
Far
above
all
principality
and
power
.
2.
Though
Scripture
give
some
ground
to
affirm
,
that
there
are
different
degrees
and
dignities
among
the
Angels
,
Dan.
10.
13.
and
12.
1.
yet
,
what
are
their
different
orders
,
offices
and
dignities
,
Scripture
doth
nowhere
determine
:
neither
is
there
any
ground
for
us
to
determine
from
this
place
:
for
,
as
we
shew
,
the
Apostle's
scope
is
under
those
titles
,
and
the
general
clause
subjoyned
,
to
lay
aside
,
not
only
Angels
,
but
all
civil
powers
,
and
all
created
dignity
whatsoever
from
competing
with
Christ
in
the
point
of
power
,
excellency
and
worth
;
Far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
.
3.
Even
the
humane
nature
of
Christ
,
and
His
glorified
body
by
vertue
of
that
unspeakable
union
which
is
betwixt
the
two
natures
of
Christ
in
one
person
,
is
lifted
up
so
high
in
glory
,
that
the
glory
of
Kings
and
Emperors
,
of
Sun
,
Moon
and
Stars
,
of
the
souls
of
just
men
made
perfect
;
yea
,
and
of
glorious
Angels
,
is
nothing
to
it
,
and
lesse
than
the
light
of
a
candle
being
compared
with
the
Sun
in
his
brightnesse
:
for
,
he
is
speaking
here
of
that
glory
,
which
Christ
hath
by
sitting
at
the
right
hand
of
God
,
which
,
as
to
some
pieces
of
it
,
doth
belong
to
Christ
,
as
man
;
and
of
it
he
affirmeth
,
that
it
is
far
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
.
4.
As
we
do
then
only
think
aright
of
that
high
glory
put
upon
Christ
,
when
we
look
on
it
as
matchlesse
,
and
not
only
above
,
but
far
,
and
infinitly
far
above
all
that
glory
,
which
can
be
found
in
all
,
or
any
of
the
creatures
;
So
the
holding
forth
of
Christ
in
his
glory
by
the
Lord's
Servants
,
is
a
point
of
great
concernment
for
the
good
of
God's
People
,
to
make
all
created
glory
wax
dim
and
bulklesse
,
Dan.
3.
16
,
17
,
18.
to
draw
their
hearts
up
after
and
towards
Him
,
Joh.
4.
10.
to
hearten
them
against
those
discouragements
they
usually
meet
with
in
doing
service
to
Him
,
Act.
7.
55
,
56.
and
to
make
them
more
reverent
in
their
approaches
to
Him
,
Heb.
12.
25.
for
therefore
doth
Paul
so
much
labour
as
he
cannot
well
satisfie
himself
,
in
setting
forth
that
high
glory
wherein
Christ
is
,
while
he
saith
,
He
is
above
,
and
far
above
;
and
then
enumerateth
four
comprehensive
particulars
,
and
addeth
a
general
clause
comprising
all
things
,
and
preferreth
Christ
unto
all
;
Far
above
all
principality
and
power
,
&c.
5.
As
there
is
a
world
to
come
,
when
this
is
gone
,
wherein
shall
dwell
righteousnesse
,
2
Pet.
3.
13.
So
,
though
Christ's
Kingdom
shall
cease
at
the
last
day
,
and
be
delivered
up
by
Him
to
the
Father
,
as
to
the
way
wherein
He
doth
now
administer
it
,
by
ruling
in
the
midst
of
His
enemies
,
Psal.
110.
-2.
whom
He
subdueth
and
destroyeth
,
Psal.
2.
9.
and
gathering-in
His
Elect
by
the
means
of
Word
and
Sacraments
,
Matth.
28.
19
,
20.
Yet
this
Kingdom
of
His
shall
never
cease
,
but
be
continued
in
that
world
which
is
to
come
without
end
,
as
to
the
glory
,
majestie
,
absolute
soveraignity
and
dominion
over
all
the
creatures
,
which
Jesus
Christ
Mediator
,
and
God
manifested
in
the
flesh
shall
enjoy
for
ever
and
ever
:
for
,
these
words
,
Not
only
in
this
world
,
but
in
the
world
to
come
,
do
shew
the
duration
of
Christ's
kingly
glory
,
and
are
to
be
referred
not
to
the
word
named
,
immediatly
preceeding
,
but
to
God's
action
of
setting
Christ
at
His
right
hand
,
far
above
all
principality
,
not
only
in
this
world
,
&c.
From
Vers.
22
-
Learn
,
1.
The
Lord
hath
all
things
at
His
disposal
,
to
do
with
them
what
He
pleaseth
:
for
,
saith
Paul
,
He
hath
put
all
things
under
His
feet
,
which
He
could
not
have
done
,
except
they
had
been
at
His
disposall
.
2.
Jesus
Christ
,
God-man
,
Mediator
,
is
not
only
exalted
unto
high
glory
and
dignity
above
all
the
creatures
;
but
also
hath
received
absolute
dominion
and
soveraign
authority
over
them
all
,
So
that
all
the
creatures
,
even
the
greatest
,
are
subjected
to
Him
,
and
that
in
the
lowest
degree
of
subjection
,
to
wit
,
some
willingly
,
as
the
effectually
called
and
chosen
,
Psal.
110.
3
—
others
by
constraint
,
and
without
,
or
contrary
to
any
purpose
or
intention
of
their
own
,
being
lyable
unto
,
and
made
use
of
by
His
over-ruling
power
for
bringing
about
His
own
glory
and
His
Churches
good
,
Rom.
8.
28.
Thus
devils
,
reprobates
,
crosses
,
tentations
,
and
all
creatures
are
subjected
to
Him
:
for
,
it
seemeth
those
all
things
,
which
are
under
Christ's
feet
,
must
be
taken
universally
of
all
creatures
whatsoever
,
as
being
most
agreeable
,
not
only
to
the
verse
preceeding
,
where
the
comparison
is
made
betwixt
Christ
and
all
creatures
,
but
also
to
Philip.
2.
10
,
11.
which
place
is
a
commentary
unto
this
,
He
hath
put
all
things
under
His
feet
.
Vers.
—
22.
And
gave
Him
to
be
the
head
over
all
things
to
the
Church
,
23.
Which
is
his
body
,
the
fulness
of
Him
that
filleth
all
in
all
.
THe
Apostle
,
having
spoken
of
Christ's
glory
and
soveraignity
in
general
over
all
the
creatures
,
doth
next
hold
forth
His
special
dominion
and
soveraignity
over
the
Church
,
by
shewing
,
that
Christ
,
over
or
above
all
,
that
is
,
in
a
special
manner
,
is
given
by
the
Father
to
be
the
Churches
head
;
which
is
a
metaphor
taken
from
the
natural
body
,
to
which
he
compareth
Christ
and
his
Church
.
And
,
first
,
he
sheweth
that
Christ
doth
answer
to
the
head
:
which
implyeth
an
eminency
in
Him
above
the
Church
,
His
Body
Cant.
5.
10.
together
with
authority
and
power
over
His
Church
to
rule
and
govern
her
,
both
visibly
by
His
own
Officers
,
dispensing
the
Word
and
Censures
,
1
Cor.
5.
4
,
and
inwardly
,
by
the
powerfull
operation
of
his
Spirit
,
Joh.
16.
13.
14.
It
implyeth
also
onenesse
of
nature
betwixt
Him
and
His
Church
,
Heb.
2.
14.
and
fulnesse
of
perfection
,
enabling
Him
to
do
all
the
duties
of
an
head
to
such
a
great
,
necessirous
and
infirm
body
,
as
His
Church
is
,
Col.
2.
3.
And
it
implyeth
a
strict
union
betwixt
Him
and
His
Church
,
as
is
betwixt
the
head
and
members
in
the
natural
body
:
the
tye
of
which
union
,
as
to
the
Church
visible
(
which
is
His
visible
,
political
and
ministerial
body
,
1
Cor.
10.
16
,
17.
)
is
the
bond
of
the
Covenant
of
Grace
,
wherein
they
are
externally
,
Psal.
50.
5.
together
with
a
profession
of
faith
in
Christ
,
Act.
8.
37.
But
as
to
the
invisible
Church
of
real
Believers
,
they
are
as
to
the
inward
man
,
animated
and
enlivened
with
that
same
Spirit
,
which
was
poured-forth
on
Christ
,
Rom.
8.
9.
they
have
also
faith
in
Him
,
and
love
to
Him
,
wrought
by
His
Spirit
in
them
,
Col.
1.
4.
Eph.
6.
24.
and
hereby
they
are
united
most
strictly
to
Him
.
And
,
lastly
,
the
metaphor
implyeth
communication
of
influence
from
Christ
to
the
Church
,
to
wit
,
an
influence
of
common
gifts
from
His
Spirit
to
the
visible
Church
,
Eph.
4.
7
,
&c.
and
an
influence
of
spirituall
life
,
motion
,
and
of
saving
grace
to
the
invisible
Church
of
Believers
,
Col.
2.
19.
even
as
the
head
is
above
,
and
ruleth
the
body
,
is
of
the
same
nature
with
the
body
,
hath
all
the
inward
and
outward
senses
with
memory
and
understanding
seated
in
it
for
guiding
the
body
,
is
united
to
the
body
,
and
conveyeth
influence
for
motion
and
sense
unto
the
body
.
And
,
secondly
,
ver.
23.
he
sheweth
that
the
Church
answereth
to
the
rest
of
the
body
under
the
head
,
and
is
called
Christ's
body
,
to
wit
,
not
His
natural
,
but
mystical
body
:
which
implyeth
not
only
the
Churches
union
with
Christ
,
but
union
and
order
also
among
the
members
themselves
,
together
with
diversity
of
gifts
and
functions
,
as
there
are
several
members
in
the
natural
body
.
1
Cor.
12.
It
implyeth
also
their
receiving
influence
for
life
and
motion
from
Christ
,
Eph.
4.
16.
and
the
duty
of
subjection
and
obedience
due
unto
Him
as
head
,
Eph.
5.
24.
He
sheweth
also
the
high
honour
which
is
put
upon
the
Church
by
being
Christ's
body
,
even
,
that
hereby
they
become
Christ's
fulnesse
,
not
as
if
Believers
did
adde
any
personal
perfection
to
Him
,
who
is
infinit
in
perfections
,
unto
whom
nothing
can
be
added
;
Only
,
they
are
members
of
that
mystical
body
,
unto
which
He
of
grace
hath
undertaken
the
relation
of
head
,
so
,
that
the
Church
is
the
fulnesse
,
not
of
personall
,
but
of
mystical
Christ
,
as
both
head
and
members
of
that
mystical
body
are
comprehended
under
that
name
Christ
.
See
1
Cor.
12.
12.
and
therefore
,
lest
any
should
think
that
this
expression
did
imply
any
want
of
perfection
in
Christ
to
be
supplyed
by
the
Church
,
the
Apostle
sheweth
,
that
Christ
,
as
God-man
,
Mediator
,
filleth
the
all
of
His
body
the
Church
(
for
,
the
purpose
in
hand
requireth
this
all
to
be
so
astricted
)
upon
whom
He
bestoweth
a
fulnesse
,
partly
of
gifts
,
and
partly
of
graces
,
a
fulnesse
answerable
to
the
present
state
of
childhood
and
imperfection
,
wherein
we
live
here
on
earth
;
as
the
Romans
are
said
to
be
full
of
goodnesse
and
knowledge
,
Rom.
15.
14
So
,
that
Christ
is
so
far
from
borrowing
any
perfection
from
His
Church
,
that
all
her
perfections
are
but
drops
falling
from
that
Ocean
and
fulnesse
of
grace
which
is
in
Him
,
Joh.
1.
16.
Doct.
1.
As
Jesus
Christ
is
the
Father's
gift
unto
the
Church
;
A
gift
which
is
offered
unto
all
within
the
Church
,
Job
.
3.
16.
though
not
received
by
all
,
Joh.
1.
11.
but
by
real
Believers
,
who
,
by
receiving
Him
,
obtain
a
right
unto
Him
,
Job
.
3.
36.
with
1
Joh.
5.
11
,
12.
and
to
all
those
excellent
saving
priviledges
,
which
were
purchased
by
Him
,
Job
.
1.
12.
So
,
whoever
would
receive
this
gift
aright
,
must
receive
Him
as
their
head
,
to
quicken
them
,
to
rule
them
,
and
to
be
reverenced
by
them
:
for
,
He
gave
Him
to
be
head
to
the
Church
.
2.
The
power
and
superiority
,
which
Christ
hath
over
His
Church
,
chiefly
,
the
invisible
Church
of
reall
Believers
,
as
head
,
is
of
another
kind
than
that
which
He
hath
over
all
other
creatures
besides
,
as
being
more
intimate
,
amiable
,
and
in
a
manner
more
native
and
natural
,
and
accompanied
with
willing
subjection
in
His
Church
,
Psal.
110.
3
-
.
even
as
the
superiority
which
the
King's
head
hath
over
his
own
body
,
or
his
royal
consort
,
being
compared
with
that
which
he
hath
over
his
subjects
,
or
rather
his
subdued
enemies
:
for
,
He
gave
Him
to
be
head
over
all
to
the
Church
:
Over
all
,
that
is
,
in
a
singular
and
eminent
manner
above
the
domination
which
He
hath
over
all
other
creatures
.
3.
None
in
any
sense
can
be
an
head
to
the
Church
,
unto
whom
the
Church
in
that
same
sense
is
not
a
body
;
so
,
that
if
the
Church
be
not
the
Pope's
body
,
the
Pope
cannot
be
the
Churches
head
:
for
,
there
is
a
reciprocation
betwixt
the
head
and
body
in
this
purpose
,
as
Christ
is
the
Churches
head
,
so
the
Church
is
His
body
;
He
gave
Him
to
be
head
to
the
Church
,
which
is
His
body
.
4.
None
can
draw
comfort
from
those
sweet
relations
of
head
,
husband
,
king
,
&c.
which
Christ
hath
taken
upon
Him
towards
His
Church
,
but
they
who
stand
under
a
correspondent
relation
towards
Him
,
as
being
His
body
,
spouse
,
and
subjects
,
and
who
make
conscience
of
such
duties
as
each
of
these
relations
do
bind
unto
:
for
,
as
Christ
is
an
head
to
the
Church
,
so
the
Church
is
His
body
;
Which
is
His
body
,
saith
he
.
5.
As
Christ
by
taking
upon
Himself
those
relations
towards
His
Church
,
which
are
found
amongst
men
,
doth
stand
obliged
unto
those
duties
,
which
men
are
bound
to
by
vertue
of
such
relations
,
Psal.
23.
1
,
&c.
So
the
Lord's
People
are
allowed
,
and
commanded
to
search
unto
the
duties
and
priviledges
following
upon
such
relations
among
men
,
and
from
thence
to
learn
what
to
expect
from
Christ
by
vertue
of
that
relation
,
and
what
honour
and
priviledges
they
do
enjoy
by
standing
under
that
relation
to
Christ
:
for
,
from
this
,
that
Christ
and
the
Church
stand
under
the
relation
of
head
and
body
,
the
Apostle
inferreth
that
the
Church
hath
this
priviledge
of
being
Christ's
fulnesse
,
even
,
as
the
shoulders
,
arms
,
breast
,
belly
,
legs
,
and
thighes
,
are
the
fulnesse
of
the
natural
body
,
so
that
mystical
Christ
made
up
of
head
and
members
,
is
not
compleat
and
full
without
the
Church
,
or
the
least
Believer
in
the
Church
;
Which
is
His
body
,
the
fulnesse
of
Him
,
saith
he
.
6.
In
searching
forth
the
grounds
of
these
similitudes
or
relations
,
taken
from
amongst
men
,
whereby
Christ
setteth
forth
to
our
capacity
what
He
himself
is
to
His
People
,
we
would
carefully
guard
,
lest
by
pressing
them
too
far
,
we
ascribe
any
thing
to
Christ
which
is
not
according
to
the
analogie
of
Faith
,
or
in
any
measure
dishonourable
to
Him
:
for
,
Paul
,
having
stretched-forth
that
similitude
of
the
head
and
body
so
far
as
to
infer
thence
,
that
the
Church
is
the
fulnesse
of
mystical
Christ
,
he
carefully
guardeth
against
a
mistake
,
whereby
people
might
think
,
that
then
some
perfection
were
wanting
in
Christ
to
be
supplyed
by
His
Church
,
while
he
saith
,
that
Christ
filleth
all
in
all
.
7.
As
even
Believers
in
themselves
are
empty
creatures
till
they
be
filled
,
being
destitute
of
all
good
which
they
may
call
their
own
,
Rom.
7.
18.
and
unable
to
help
themselves
,
if
it
were
but
with
one
right
thought
,
2
Cor.
3.
5.
So
there
is
a
supply
to
the
full
of
all
their
emptinesse
in
Christ
,
who
is
made
of
God
unto
them
,
wisdom
,
righteousnesse
,
sanctification
,
and
redemption
,
1
Cor
,
1.
30.
and
communicateth
largely
and
to
the
full
of
His
own
fulnesse
,
unto
such
as
are
sensible
of
their
own
emptinesse
,
Joh.
1.
16.
Psal.
81.
-10.
for
,
He
filleth
all
in
all
.
8.
Before
that
Christ
do
thus
supply
our
emptiness
out
of
His
own
fulness
,
He
must
first
be
in
us
,
and
united
to
us
by
faith
,
Eph.
3.
17.
for
,
He
is
in
all
whom
He
filleth
;
He
filleth
all
in
all
.
CHAP.
II.
IN
the
first
part
of
this
Chapter
,
the
Apostle
doth
commend
the
doctrine
of
salvation
by
free-grace
,
first
,
from
the
consideration
of
that
misery
,
under
which
,
not
only
the
Ephesians
and
other
Gentiles
were
before
conversion
;
as
being
spiritually
dead
,
ver.
1
,
following
the
corrupt
custom
of
the
world
,
and
Satan's
suggestions
,
v.
2.
but
even
the
Jews
also
,
as
being
inslaved
to
their
own
corrupt
lusts
,
v.
3.
Secondly
,
from
the
consideration
of
that
delivery
from
sin
and
misery
,
which
was
common
to
them
both
.
And
,
first
,
he
mentioneth
the
first
fountain
and
internal
impulsive
cause
of
that
delivery
,
to
wit
,
God's
free-grace
,
ver.
4.
Secondly
,
the
several
branches
of
it
,
as
their
quickning
in
the
way
of
grace
,
ver.
5.
the
resurrection
of
their
bodies
,
and
their
glorification
in
heaven
,
ver.
6.
Thirdly
,
the
final
cause
of
this
delivery
,
to
wit
,
the
manifesting
of
God's
rich
grace
,
ver.
7.
And
,
fourthly
,
he
cleareth
,
and
proveth
they
were
saved
only
by
grace
,
by
removing
all
other
things
inconsistent
with
grace
from
having
influence
upon
our
salvation
:
And
that
,
first
,
generally
,
ver.
8.
and
then
particularly
,
their
good
works
:
because
,
first
,
otherwise
they
should
have
had
matter
of
gloriation
in
themselves
,
as
to
this
purpose
,
the
contrary
whereof
is
intended
by
God
,
ver.
9.
Secondly
,
power
to
do
good
works
was
given
them
in
regeneration
;
So
that
though
they
be
necessary
,
yet
they
are
not
meritorious
,
ver.
10.
In
the
second
part
of
the
Chapter
,
he
maketh
a
more
particular
application
of
the
former
purpose
unto
the
Ephesians
,
and
in
them
to
all
the
Gentiles
.
And
,
first
,
he
layeth
forth
that
misery
,
which
was
in
a
great
part
peculiar
unto
them
,
as
they
were
Gentiles
;
and
this
both
more
generally
,
ver.
11.
and
more
particularly
in
five
several
branches
,
ver.
12.
Secondly
,
he
declareth
their
present
happy
estate
of
nearness
to
God
and
His
Church
through
Christ
,
briefly
,
ver.
13.
and
explaineth
more
fully
that
Christ
was
the
peace-maker
,
and
in
order
to
His
making
peace
had
abolished
the
ceremonial
Law
,
ver.
14
,
15
-
and
sheweth
a
twofold
necessity
of
Christ's
so
doing
,
both
for
uniting
of
Jew
and
Gentile
in
one
Church
,
ver.
-15.
And
for
reconciling
both
of
them
to
God
,
ver.
16.
Thirdly
,
he
sheweth
that
this
benefit
of
nearnesse
was
published
,
and
actually
communicated
unto
them
by
the
preaching
of
the
Gospel
,
ver.
17
,
which
he
proveth
from
the
accesse
which
both
Jew
and
Gentile
had
to
God
,
ver.
18.
And
lastly
,
he
concludeth
from
what
is
said
,
that
the
Ephesians
were
now
in
a
blessed
state
,
comparing
the
whole
Church
to
a
city
,
a
family
,
ver.
19.
and
to
a
stately
edifice
founded
upon
Christ
,
ver.
20
,
21.
And
shewing
they
were
a
part
of
this
building
,
ver.
22.
Vers.
1.
ANd
you
hath
He
quickened
who
were
dead
in
trespasses
and
sins
.
THe
Apostle
(
being
yet
further
,
to
establish
those
Ephesians
in
the
doctrine
of
salvation
by
free
grace
in
Christ
,
and
for
this
end
,
to
set
forth
the
happinesse
of
that
estate
,
in
which
free
grace
had
placed
them
)
sheweth
the
misery
of
their
former
estate
before
conversion
,
even
that
they
were
dead
not
naturally
,
but
spiritually
;
there
being
nothing
of
that
spiritual
life
in
them
which
consisteth
in
the
union
of
the
soul
with
God
,
Joh.
5.
40.
and
in
a
vertue
and
power
of
the
soul
,
flowing
from
this
union
,
to
do
those
things
which
are
spiritually
good
,
and
acceptable
unto
God
,
Joh.
15.
5.
even
as
the
natural
life
consisteth
in
the
union
of
the
soul
with
the
body
,
whereby
the
man
is
inabled
to
move
,
speak
,
and
do
such
other
actions
as
are
competent
to
that
life
,
so
that
their
spiritual
deadnesse
doth
speak
a
separation
from
God
,
Psal
53.
3.
and
total
inability
to
do
any
thing
which
is
spiritually
good
,
Rom.
8
7.
The
efficient
and
formall
cause
of
which
death
he
sheweth
to
have
been
their
sins
and
trespasses
:
whereby
under
two
words
used
indifferently
in
Scripture
to
expresse
one
and
the
same
thing
,
and
both
of
them
in
the
plural
number
,
is
set
forth
the
multitude
of
sins
under
which
they
lay
in
this
their
dead
condition
,
as
their
original
sin
,
their
actual
sins
,
sins
of
omission
,
commission
,
and
especially
their
manifold
idolatries
,
which
are
chiefly
pointed
at
,
as
those
sins
,
wherein
,
not
only
the
Ephesians
,
but
the
world
in
general
did
wallow
before
Christ
came
in
the
flesh
,
Act.
17.
29
,
30.
Hence
Learn
,
1.
It
is
not
sufficient
that
the
Servants
of
Jesus
Christ
do
only
preach
priviledges
,
and
hold-forth
unto
Believers
that
happy
estate
unto
which
they
are
lifted-up
through
Christ
;
It
is
necessary
also
,
that
joyntly
herewith
,
they
be
calling
them
to
minde
their
wofull
,
miserable
and
lost
estate
by
nature
;
that
,
the
one
being
set
foregainst
the
other
,
both
may
more
clearly
appear
in
their
own
colours
,
and
that
those
dangerous
rocks
of
growing
vain
because
of
what
they
now
are
(
2
Cor.
12.
7.
)
and
of
turning
discouraged
and
diffident
,
because
of
what
they
once
were
(
Psal.
25.
7.
)
may
be
eschewed
:
for
,
the
Apostle
,
in
the
preceeding
chapter
,
having
spoken
much
of
those
high
priviledges
unto
which
the
Ephesians
were
advanced
by
Christ
,
he
doth
here
minde
them
of
that
miserable
state
wherein
God
found
them
;
And
you
who
were
dead
in
sins
and
trespasses
.
2.
There
is
nothing
contributeth
more
to
commend
the
doctrine
of
free
grace
to
peoples
consciences
,
and
so
to
commend
it
,
as
to
make
them
closely
adhere
unto
it
,
both
in
profession
and
practice
,
than
the
serious
perpending
of
mans
wofull
,
and
altogether
hopelesse
estate
by
nature
:
This
alone
would
do
much
to
scatter
all
that
mist
,
whereby
humane
reason
doth
obscure
the
beauty
of
this
truth
,
by
extolling
man's
free
will
as
a
co-worker
with
grace
,
Rom.
3.
19
,
20.
and
would
necessitate
the
lost
sinner
to
imbrace
it
,
and
to
venture
his
otherwise
hopelesse
salvation
upon
it
,
1
Tim.
1.
15.
for
this
is
the
Apostle's
scope
through
this
whole
Chapter
,
even
,
from
the
consideration
of
the
wofull
estate
of
those
Ephesians
before
conversion
,
to
illustrate
this
doctrine
of
salvation
by
free
grace
,
and
to
confirm
them
in
it
;
And
you
who
were
dead
in
sins
and
trespasses
.
3.
Believers
in
Jesus
Christ
are
not
to
look
upon
their
lost
and
miserable
estate
by
nature
separately
,
and
apart
from
,
but
joyntly
with
,
God's
free
grace
and
mercy
,
which
hath
delivered
them
from
that
misery
;
for
otherwise
the
thoughts
of
sin
and
misery
may
,
if
God
should
give
way
,
swallow
them
up
,
Mat.
27.
4
,
5.
Hence
is
it
the
Apostle
hath
so
contrived
his
discourse
here
,
that
all-alongs
,
while
he
speaketh
of
their
misery
in
the
first
three
verses
,
the
mind
of
the
Reader
is
kept
in
suspense
without
coming
to
the
perfect
close
of
a
sentence
,
untill
God's
mercy
in
their
delivery
from
this
misery
be
mentioned
,
ver.
5.
for
,
the
Original
hath
not
these
words
,
he
hath
quickened
,
in
this
verse
:
but
the
Translators
have
taken
them
from
ver.
5.
to
make
up
the
sense
,
without
suspending
the
Reader
so
long
untill
he
should
find
them
in
their
own
proper
place
;
And
you
who
were
dead
,
&c.
4.
Every
man
by
nature
,
and
before
conversion
,
is
dead
,
not
to
sin
,
(
for
that
is
proper
to
the
Regenerate
only
.
See
Rom.
6.
2.
where
the
grammatical
construction
is
the
same
in
the
Original
with
that
which
is
here
;
only
the
sense
is
much
different
)
but
in
sin
,
whereby
he
is
wholly
deprived
of
all
ability
and
power
to
convert
himself
,
Rom.
9.
16.
or
to
do
any
thing
which
is
spiritually
good
,
Rom.
8.
7.
for
,
while
he
saith
,
the
Ephesians
were
dead
in
sins
,
before
God
did
quicken
them
,
he
speaketh
of
a
thing
common
to
them
with
others
,
and
therefore
he
reckoneth
himself
and
the
other
believing
Jews
with
them
,
ver.
3.
And
you
who
were
dead
in
sins
.
5.
As
the
fountain-cause
of
this
spiritual
death
was
Adam's
sin
,
in
whom
all
have
sinned
,
Rom.
5.
12.
through
the
merit
of
whose
sin
imputed
to
us
,
we
are
deprived
of
original
righteousness
,
Rom.
7.
18.
and
a
perverse
inclination
unto
all
evil
hath
come
in
its
place
,
Gen.
6.
5.
So
every
mans
own
particular
actual
sins
do
lay
him
lower
under
this
state
of
death
,
and
make
his
delivery
from
it
more
difficult
,
Jer.
13.
23.
for
,
saith
he
,
Ye
were
dead
in
sins
and
trespasses
:
under
which
are
comprehended
,
as
we
shew
,
both
their
original
and
actual
sins
.
Vers.
2.
Wherein
in
time
past
ye
walked
according
to
the
course
of
this
world
,
according
to
the
prince
of
the
power
of
the
air
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
.
HE
proveth
they
were
thus
dead
in
sins
and
trespasses
from
their
walking
in
,
and
making
a
daily
trade
of
sin
,
without
striving
against
it
,
or
any
through
remorse
for
it
:
which
wofull
walk
of
theirs
he
doth
illustrate
from
two
guides
,
which
they
followed
,
and
by
which
they
were
carried-on
,
and
incouraged
in
their
sinfull
course
.
The
first
was
,
the
universal
corrupt
course
and
custom
of
the
world
(
that
is
of
wicked
men
in
the
world
,
Psal.
17.
14.
)
in
all
ages
,
which
had
become
a
Law
for
them
to
walk
by
;
The
second
guide
was
Satan
,
who
is
here
called
a
prince
;
not
only
,
because
there
being
a
number
of
those
unclean
spirits
,
they
are
joyned
as
one
politick
body
among
themselves
under
one
,
who
is
as
prince
and
head
of
the
rest
,
Mat.
12.
24.
and
25.
41.
but
also
and
mainly
,
because
of
that
power
which
all
the
Devils
,
and
chiefly
their
head
and
prince
,
have
over
wicked
men
in
the
world
,
Joh.
14.
30.
2
Cor.
4
4.
even
over
the
children
of
disobedience
,
which
princely
power
of
his
,
is
described
from
the
place
,
where
by
God's
permission
he
doth
exercise
it
,
to
wit
,
the
region
of
the
air
;
he
doth
exercise
it
also
in
the
earth
,
and
hell
,
1
Pet.
5.
8.
and
therefore
these
must
not
be
here
excluded
,
but
rather
included
,
as
being
below
the
region
of
the
air
.
It
is
described
also
from
the
subjects
of
his
kingdom
,
to
wit
,
those
,
who
are
not
only
so
obstinate
in
evil
,
that
they
cannot
be
perswaded
by
any
means
to
relinquish
it
(
as
the
word
in
the
Original
,
rendred
disobedience
,
implyeth
)
but
also
are
judicially
given
over
to
disobedience
,
and
fully
under
the
power
of
it
,
which
is
expressed
,
while
they
are
called
children
of
disobedience
,
according
to
the
custom
of
the
holy
language
,
whereby
those
,
who
are
fully
given
over
,
and
under
the
power
of
any
vice
,
are
said
to
be
the
children
of
that
vice
,
Hos.
2.
4.
concerning
which
obstinat
sinners
the
Apostle
affirmeth
that
the
spirit
of
Satan
did
uncessantly
and
without
intermission
work
most
powerfully
in
them
,
by
driving
them
unto
all
manner
of
evil
without
any
stay
or
hinderance
.
See
Joh.
8.
41
,
44.
Doct.
1.
The
depth
of
man's
naturall
misery
is
so
great
,
that
even
the
renewed
Children
of
God
cannot
reach
it
at
one
view
,
nor
be
sufficiently
convinced
of
it
,
until
the
Word
of
the
Lord
do
frequently
inculcate
and
lay
it
forth
in
its
wofull
parcels
,
yea
,
and
bear-in
upon
them
the
truth
of
it
by
most
convincing
reasons
,
taken
from
their
own
sense
and
experience
:
for
,
the
Apostle
,
speaking
to
the
converted
Ephesians
,
seeth
a
necessity
,
not
only
to
declare
in
the
general
that
they
had
been
dead
in
sins
and
trespasses
,
but
also
to
prove
it
was
so
,
and
to
point-forth
that
wofull
death
at
large
in
this
verse
;
Wherein
in
time
past
ye
walked
,
&c.
2.
Though
even
the
Regenerate
have
a
body
of
sin
and
death
dwelling
in
them
,
Rom.
7.
24.
and
do
sometimes
actually
fall
in
sin
,
yea
,
even
very
grosse
sins
,
2
Sam.
11.
4.
and
12.
9.
yet
they
do
not
walk
in
sin
,
that
is
,
sin
is
not
to
the
Child
of
God
,
as
the
way
to
the
travellor
,
so
as
to
make
it
his
daily
trade
and
imployment
,
Psal.
1.
1.
or
,
to
sin
without
any
reluctancy
flowing
from
a
spirituall
principle
against
that
which
he
knoweth
to
be
sin
,
Gal.
5.
17.
And
so
,
as
to
walk
after
sin
,
by
making
sin
,
and
suggestions
to
sin
his
guide
,
whom
he
doth
willingly
follow
,
Rom.
8.
-1.
although
sin
may
conquer
,
and
carry
him
as
an
unwilling
captive
,
Rom.
7.
-14.
&c.
for
,
Paul
maketh
their
walking
in
sin
an
argument
to
prove
that
they
were
dead
in
sin
,
and
therefore
it
cannot
fall
upon
the
Regenerate
;
Wherein
in
time
past
ye
walked
.
3.
Such
is
the
power
of
converting
grace
,
that
it
causes
men
change
their
former
way
and
course
,
though
they
have
been
never
so
much
rooted
in
it
,
and
habituated
to
it
:
for
,
while
he
saith
,
Wherein
in
time
past
ye
walked
,
he
implyeth
there
was
a
change
wrought
,
and
that
they
did
not
so
walk
in
the
time
present
.
4.
While
Scripture
affirmeth
that
Christ
hath
taken
away
the
sins
of
the
world
,
Job
.
1.
-29.
and
is
a
propitiation
for
the
sins
of
the
whole
world
,
1
Joh.
2.
2.
it
is
no
cogent
argument
to
prove
,
that
Christ
hath
died
for
all
and
every
one
in
the
world
;
seing
the
word
world
doth
not
alwayes
,
when
mentioned
in
Scripture
,
comprize
all
who
are
in
the
world
,
but
must
be
astricted
to
the
universality
of
some
certain
kind
of
people
in
the
world
,
as
the
nature
of
the
purpose
in
hand
will
bear
:
for
,
here
the
world
,
whose
course
the
unconverted
Ephesians
did
follow
,
must
be
the
world
of
unrenewed
men
only
,
and
cannot
be
extended
so
,
as
to
comprehend
the
godly
and
renewed
,
who
were
also
in
the
world
;
Ye
walked
according
to
the
course
of
this
world
.
5.
The
Lord
is
so
far
from
being
moved
with
the
merit
or
worth
of
those
,
whom
He
doth
convert
,
to
bestow
converting
grace
upon
them
,
rather
than
on
others
,
whom
He
leaveth
in
their
unconverted
state
,
that
He
maketh
this
grace
of
His
to
fall
upon
such
as
are
in
no
respect
better
than
those
whom
He
passeth
by
:
for
,
those
Ephesians
before
conversion
walked
according
to
the
course
of
this
world
,
that
is
,
they
were
behind
with
none
in
sin
and
wickednesse
.
6.
As
the
generall
corrupt
custom
and
example
of
those
with
whom
we
live
,
or
who
have
lived
in
the
former
ages
of
the
world
before
us
,
is
a
strong
incitement
and
sufficient
excuse
in
the
minds
of
many
to
follow
the
multitude
in
doing
evil
without
further
enquiry
;
So
it
argueth
a
man
to
be
yet
in
an
unrenewed
estate
,
when
he
maketh
the
example
of
others
the
highest
rule
,
according
to
which
he
walketh
,
and
laboureth
to
conform
himself
unto
it
more
than
to
the
will
of
God
:
for
,
the
Apostle
sheweth
the
general
custom
and
course
of
the
world
,
was
the
rule
by
which
they
walked
,
and
an
encouragement
to
them
in
their
walk
,
and
maketh
this
an
argument
to
prove
they
were
then
dead
in
sins
and
trespasses
;
Wherein
(
saith
he
)
in
time
past
ye
walked
according
to
the
course
of
this
world
.
7.
All
men
in
their
unrenewed
state
,
are
very
slaves
to
Satan
,
whose
wofull
motions
and
suggestions
they
follow
,
and
whom
they
resemble
and
imitate
in
their
sin
and
wickednesse
:
for
,
so
much
is
implyed
,
while
he
saith
,
They
walked
according
to
the
prince
of
the
power
of
the
air
,
that
is
,
the
Devil
.
8.
Though
the
Devils
and
fallen
Angels
have
alwayes
an
hell
,
horror
and
torment
in
their
conscience
where-ever
they
are
,
2
Pet.
2.
4.
yet
they
are
not
alwayes
in
hell
,
that
place
of
torment
,
which
is
prepared
for
Devils
and
Reprobates
,
Mat.
25.
41.
they
are
also
present
in
the
earth
and
air
,
and
there
through
divine
permission
have
no
small
power
,
even
so
great
,
as
they
are
able
to
move
the
elements
,
bring
down
fire
upon
earth
,
Job
1.
16.
raise
storms
,
Job
1.
19.
to
smite
mens
bodies
with
several
diseases
,
Job
2.
7.
yea
,
and
to
take
away
the
lives
of
men
(
Job
1.
19.
)
and
beasts
,
Mark
5.
13.
which
power
of
theirs
in
its
exercise
,
is
alwayes
over-ruled
and
limited
by
God
,
Job
1.
12.
and
2.
6.
in
so
far
,
as
His
most
holy
and
over-ruling
providence
doth
thereby
bring
about
His
own
design
and
purpose
,
which
is
either
to
execute
deserved
judgment
upon
the
wicked
,
Mark
5.
13
,
17.
or
,
to
exercise
and
try
the
godly
,
Job
1.
12
,
&c.
for
,
Satan
is
called
Prince
of
the
power
of
the
air
,
that
is
,
who
hath
power
in
the
air
.
9.
As
the
Devils
are
of
a
spiritual
nature
and
substance
,
and
cannot
be
seen
by
bodily
eyes
,
but
when
they
appear
cloathed
with
bodies
,
which
belong
not
naturally
unto
them
,
but
for
a
time
are
assumed
by
them
,
1
Sam.
28.
14.
So
,
the
way
by
which
Satan
doth
impart
his
temptations
unto
us
,
is
not
alwayes
sensible
,
but
often
unperceivable
by
the
outward
senses
;
he
doth
most
certainly
tempt
to
sin
,
and
yet
the
tempted
sinner
perceiveth
him
not
:
for
,
as
this
spiritual
and
unperceivable
way
of
tempting
doth
follow
upon
his
spirituall
and
immateriall
substance
;
So
also
the
words
,
rendred
the
spirit
which
worketh
,
may
relate
either
to
his
nature
,
as
being
spiritual
,
or
to
his
way
of
working
,
while
he
tempteth
,
to
wit
,
by
way
of
inspiration
and
a
kind
of
breathing
;
the
words
may
be
so
constructed
as
to
bear
either
,
though
the
first
be
mainly
intended
;
The
spirit
that
now
worketh
,
or
,
his
spirit
now
working
.
10.
Though
there
have
been
,
and
yet
are
some
fair
flourishes
of
prais-worthy
vertues
and
actions
seemingly
good
in
men
unrenewed
,
Rom.
2.
14.
yet
every
unrenewed
man
,
and
chiefly
those
who
are
come
to
age
and
understanding
,
are
very
slaves
to
sin
,
and
so
addicted
to
the
actual
service
,
though
not
of
all
and
every
sin
in
particular
(
for
,
that
were
impossible
)
yet
of
some
one
idol
or
other
,
whether
of
their
pleasure
,
profit
,
or
credit
;
that
they
cannot
but
go
on
in
the
service
of
it
,
without
all
possibility
of
being
reclaimed
by
any
created
strength
:
for
,
so
much
is
implyed
,
while
unregenerate
men
are
called
children
of
disobedience
,
that
is
,
men
addicted
and
given
over
to
disobedience
,
so
that
they
cannot
be
perswaded
to
relinquish
it
.
11.
Satan's
way
of
working
in
,
and
with
obstinate
godlesse
sinners
,
is
most
efficacious
and
powerfull
:
he
cannot
indeed
work
any
change
upon
the
will
,
by
creating
new
principles
or
habits
in
it
,
which
before
were
not
,
as
God
doth
,
Jer.
31.
33.
but
,
he
can
not
only
tempt
to
sin
,
by
propounding
aluring
baits
and
objects
to
the
outward
senses
,
or
inward
fansie
,
which
he
may
do
to
any
man
,
whether
good
or
bad
,
2
Sam.
11.
2.
but
also
,
when
God
judicially
giveth
over
a
sinner
unto
Satan
,
withdrawing
even
His
restraining
grace
from
him
,
Then
doth
Satan
multiply
his
temptations
without
any
intermission
,
useth
the
utmost
of
created
endeavours
,
whereby
and
through
God's
up-giving
the
sinner
formerly
mentioned
,
and
because
of
the
seed
and
root
of
all
sin
,
which
is
in
the
sinner
by
nature
,
there
is
no
sort
of
wickednesse
,
unto
the
acting
whereof
Satan
will
not
get
him
willingly
driven
and
carried
:
for
,
saith
he
,
The
spirit
which
now
(
that
is
,
even
in
the
mean
time
,
constantly
,
and
without
intermitting
the
shortest
moment
,
or
now
)
worketh
in
the
children
of
disobedience
;
the
word
doth
signifie
to
work
with
pith
and
efficacy
.
12.
Though
even
the
godly
are
not
free
from
being
tempted
by
Satan
;
yea
,
nor
yet
from
yeelding
sometimes
to
his
temptations
,
1
Chron.
21.
1
,
2.
yet
,
he
doth
not
work
efficaciously
in
them
,
and
so
,
as
is
described
in
the
former
Doctrine
:
for
,
he
astricteth
this
way
of
Satans
working
to
unregenerate
men
;
The
spirit
that
now
worketh
in
the
children
of
disobedience
.
Vers.
3.
Among
whom
also
we
had
all
our
conversation
in
times
past
,
in
the
lusts
of
our
flesh
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
,
and
were
by
nature
the
children
of
wrath
,
even
as
others
.
THe
Apostle
doth
now
apply
this
Doctrine
to
the
Jews
,
of
whom
he
himself
was
one
;
and
therefore
he
designeth
them
by
the
pronoun
,
We
,
and
affirmeth
them
to
have
been
before
conversion
equally
miserable
with
the
Gentiles
.
In
doing
whereof
,
and
that
he
may
more
fully
explain
this
Doctrine
of
man's
misery
,
he
sheweth
,
first
,
That
even
they
had
their
conversation
among
those
children
of
disobedience
,
as
being
no
lesse
obstinately
rebellious
against
God
,
than
the
disobedient
Gentiles
,
following
the
lusts
,
or
the
first
motions
and
sudden
flashes
of
their
inbred
corruption
(
here
called
flesh
)
which
,
flowing
from
Adams
first
sin
,
hath
infected
his
whole
posterity
(
Christ
alone
excepted
,
2
Cor.
5-21
-
)
and
seated
it self
in
all
the
powers
and
faculties
of
their
souls
and
bodies
,
even
the
understanding
and
will
not
being
excepted
,
Rom.
8.
7.
Col.
2.
-18.
for
,
so
is
the
word
flesh
usually
taken
in
the
New
Testament
,
Joh.
3.
6.
Gal.
5.
13
,
16.
Now
,
all
corruption
and
sin
,
even
that
which
is
in
the
mind
,
is
called
flesh
;
because
it
is
conveyed
by
fleshly
generation
,
Joh.
3.
6.
the
fleshly
members
of
the
body
are
the
instruments
whereby
all
is
executed
,
Rom.
6.
19.
and
every
sin
draweth
the
man
from
God
to
things
earthly
and
fleshly
.
Secondly
,
he
subdivideth
this
inbred
corruption
of
their
natures
into
two
heads
,
first
,
the
flesh
,
particularly
so
called
,
whereby
,
as
it
is
distinguished
from
flesh
before
mentioned
,
and
opposed
to
the
mind
spoken
of
afterwards
,
must
be
meaned
that
corruption
,
which
is
seated
in
the
inferiour
part
of
the
soul
,
to
wit
,
the
sensual
appetite
;
and
next
,
the
mind
,
whereby
is
meaned
the
most
noble
faculties
of
the
soul
,
to
wit
,
the
will
and
understanding
,
in
so
far
as
they
are
also
corrupted
.
Concerning
both
which
he
affirmeth
,
that
even
the
Jews
in
their
unconverted
state
were
fulfilling
their
wills
and
desires
;
by
which
desires
of
the
flesh
,
as
they
are
distinguished
from
the
lusts
of
the
flesh
formerly
mentioned
,
are
meaned
their
deliberate
and
fixed
resolution
to
follow
those
lusts
and
suggestions
of
corrupt
flesh
,
which
accordingly
he
sheweth
they
did
fulfill
and
accomplish
to
the
utmost
.
And
,
thirdly
,
he
pointeth
at
the
root
and
fountain-cause
of
this
their
miserable
slavery
and
subjection
to
sin
in
the
lusts
and
desires
therof
,
even
their
natural
sin
and
misery
,
whereby
they
were
from
nature
,
that
is
,
from
their
very
cradle
,
birth
and
conception
,
children
of
wrath
,
as
being
by
reason
of
their
original
sin
lyable
to
the
stroke
of
God's
eternal
wrath
,
and
as
much
lyable
to
it
as
the
Gentiles
were
.
Doct.
1.
There
is
not
any
piece
of
a
Minister's
task
wherein
he
hath
more
need
of
a
spirit
of
wisdom
and
impartiality
,
than
when
he
is
about
the
reproof
of
sin
,
and
the
discovery
of
peoples
vilenesse
by
reason
of
their
wickednesse
;
lest
,
if
herein
he
respect
persons
,
those
whom
he
reflects
upon
most
,
be
irritate
,
as
conceiving
themselves
to
be
unequally
dealt
with
,
and
lest
others
,
to
whom
he
doth
apply
that
convincing
doctrine
,
neither
so
directly
,
nor
with
such
an
edge
and
vehemencie
,
be
puft
up
in
their
own
conceit
above
others
:
for
,
the
Apostle
holdeth-forth
the
rest
of
what
he
hath
to
speak
upon
this
subject
of
mans
misery
by
nature
,
in
the
person
of
the
Jews
;
lest
either
the
Gentiles
had
been
irritated
,
or
the
Jews
puffed
up
;
Among
whom
we
all
also
bad
our
conversation
.
2.
Whatever
differences
may
be
among
unregenerate
men
as
to
things
civil
,
externals
in
Religion
,
or
the
particular
sins
unto
which
they
are
inslaved
;
yet
all
of
them
are
alike
vile
in
God's
sight
,
children
of
disobedience
,
in
whom
Satan
ruleth
and
worketh
;
in
so
far
as
they
are
all
walking
in
the
lusts
of
the
flesh
following
inbred
corruption
as
their
guide
,
and
obeying
it
in
some
one
or
other
of
its
lusts
:
for
,
though
there
was
neither
civil
commerce
,
nor
religious
fellowship
betwixt
the
Jews
and
Gentiles
,
Joh.
4.
9.
though
the
Jews
had
many
external
religious
priviledges
which
the
Gentiles
did
want
,
Rom.
9.
4
,
5.
and
though
some
both
of
Jews
and
Gentiles
were
not
enslaved
to
such
vile
and
fleshly
lusts
,
as
others
were
,
Phil.
3.
-6.
yet
Paul
pronounces
of
himself
and
all
of
them
,
that
they
were
children
of
disobedience
because
one
way
or
other
they
followed
the
lusts
of
the
flesh
;
Among
whom
also
we
all
had
our
conversation
in
the
lusts
of
the
flesh
.
3.
They
,
who
in
their
unconverted
estate
have
led
a
blamelesse
life
before
the
world
(
and
therefore
have
thought
their
condition
abundantly
good
,
Philip.
3.
7
-
)
will
,
when
converting
grace
cometh
,
see
themselves
to
have
been
as
vile
and
wretched
as
any
.
They
will
not
only
see
,
that
nothing
they
did
was
truly
good
and
acceptable
to
God
,
as
not
being
done
in
saith
,
Heb.
11.
6
-
.
but
also
that
the
root
of
all
sin
was
in
them
,
budding
out
without
any
check
or
restraint
,
except
from
respect
to
self-interest
,
credit
,
pleasure
or
advantage
,
Mat.
14.
5.
and
that
the
more
blamelesse
they
were
before
the
world
,
spiritual
pride
did
abound
the
more
,
Philip.
〈◊〉
.
7
-
and
so
were
more
loathsom
to
God
,
Iam.
4.
6.
for
,
Paul
,
whose
life
,
even
in
his
unrenewed
estate
,
was
blamelesse
,
Philip.
3.
-6.
being
now
converted
,
affirmeth
of
himself
as
well
as
of
others
,
Among
whom
also
we
all
in
time
past
bad
our
conversation
in
the
lusts
of
the
flesh
.
4.
As
the
unregenerate
man
is
powerfully
tempted
by
Satan
,
and
strongly
encouraged
by
the
common
custome
and
example
of
others
to
sin
against
the
Lord
;
So
there
is
a
corrupt
nature
within
him
,
which
maketh
him
readily
entertain
those
external
incitements
,
yea
,
and
which
would
make
him
do
mischief
,
though
there
were
not
a
devil
to
tempt
,
nor
any
evil
example
to
be
followed
;
and
therefore
none
of
those
allurements
and
temptations
to
sin
from
without
,
though
never
so
strong
,
doth
excuse
the
sinner
;
seing
they
are
no
more
ready
to
tempt
than
corrupt
nature
in
him
is
willing
to
be
tempted
:
for
,
the
Apostle
,
having
spoken
of
two
guides
of
a
natural
man's
sinfull
course
,
which
are
without
him
,
the
custom
of
the
world
,
and
Satan's
suggestions
,
ver.
2.
he
addeth
here
a
third
,
which
is
within
him
,
and
as
forward
as
any
of
the
former
;
We
,
saith
he
,
had
our
conversation
in
the
lusts
of
the
flesh
.
5.
The
whole
man
,
both
soul
and
body
,
is
infected
with
sin
by
nature
,
so
that
not
only
the
sensual
part
,
but
even
his
will
and
understanding
are
corrupted
by
it
,
there
being
not
only
ignorance
,
but
also
mistakes
of
God
and
good
in
the
understanding
,
1
Cor.
1.
23.
a
crooked
perversnesse
and
aversnesse
from
that
which
is
spiritually
good
,
in
the
will
,
Rom.
8.
7.
for
,
Paul
reckoneth
even
the
mind
,
to
wit
,
as
it
is
corrupted
,
to
be
a
part
of
flesh
:
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
.
6.
There
are
several
degrees
of
sin
,
whereof
,
as
the
latter
doth
carry
sin
a
step
further
on
towards
the
height
,
than
the
former
;
so
the
former
maketh
way
for
the
latter
:
for
,
first
,
there
is
flesh
,
or
the
very
inbred
corruption
of
our
natures
.
Secondly
,
Lusts
of
the
flesh
,
these
are
the
first
motions
of
inbred
corruption
towards
unlawfull
objects
,
and
such
as
go
before
deliberation
and
advice
,
and
are
forbidden
,
in
so
far
as
they
relate
to
our
neighbour
,
in
the
tenth
Command
.
Thirdly
,
the
desires
,
or
wills
of
the
flesh
,
which
are
somewhat
more
,
even
the
hearts
through-consent
to
the
sinfull
motion
,
and
a
fixed
resolution
to
act
it
after
deliberation
and
advice
,
and
is
that
kind
of
lust
spoken-of
,
Matth.
5.
28.
And
,
lastly
,
the
fulfilling
those
wills
and
desires
of
the
flesh
,
that
is
,
the
actual
committing
of
sin
so
resolved
upon
.
7.
Every
unregenerate
man
,
come
to
age
and
discretion
,
is
a
slave
to
sin
in
all
the
fore-mentioned
degrees
;
for
,
Paul
affirmeth
here
of
himself
,
the
Jews
and
Gentiles
before
conversion
,
that
not
only
flesh
was
in
them
,
which
did
lust
after
unlawfull
objects
,
but
that
those
lusts
did
come
the
length
of
fixed
resolutions
and
desires
,
yea
,
and
that
they
did
fulfill
and
accomplish
them
:
for
,
though
civilians
do
not
fulfill
the
lusts
of
the
fleshly
appetite
;
yet
they
fulfill
the
desires
of
the
mind
by
their
pride
,
vanity
of
spirit
,
self-seeking
and
such
like
;
We
all
had
our
conversation
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
.
8.
As
all
men
are
guilty
of
original
sin
by
nature
,
and
from
the
first
moment
of
their
conception
,
Psal.
51.
5.
and
therefore
,
in
the
course
of
divine
justice
,
liable
to
the
stroke
of
God's
vindictive
wrath
and
anger
,
and
this
by
nature
also
;
So
the
misery
of
unregenerate
men
is
never
sufficiently
seen
,
untill
it
be
traced
up
to
this
bitter
root
and
fountain
,
even
the
sin
and
misery
wherein
they
were
born
:
for
,
his
saying
they
were
children
of
wrath
by
nature
,
implyeth
they
were
also
sinners
by
nature
;
seing
wrath
doth
alwayes
follow
upon
sin
,
and
this
he
reserveth
last
,
as
that
which
was
the
root
,
fountain
and
head-stone
of
all
their
misery
;
And
were
by
nature
the
children
of
wrath
.
9.
Though
those
,
who
are
borne
within
the
visible
Church
,
have
a
right
to
Church-priviledges
even
from
their
birth
,
and
by
nature
,
which
others
have
not
(
See
Gal.
2.
Ver.
15.
Doct.
1.
)
yet
all
men
,
whether
born
within
,
or
without
the
Church
,
are
alike
by
nature
,
as
to
the
point
of
original
sin
inherent
in
all
,
and
the
desert
of
God's
wrath
following
upon
that
sin
,
which
wrath
is
due
to
all
:
for
,
saith
he
,
speaking
of
the
Jews
,
We
were
by
nature
the
children
of
wrath
,
even
as
others
,
by
which
others
he
meaneth
the
unchurched
Gentiles
.
Vers.
4.
But
God
who
is
rich
in
mercy
,
for
His
great
love
wherewith
He
loved
us
,
5.
Even
when
we
were
dead
in
sins
,
hath
quickned
us
together
with
Christ
,
(
by
grace
ye
are
saved
)
THe
Apostle
,
having
already
set
forth
that
miserable
state
,
wherein
both
Jew
and
Gentile
were
by
nature
,
and
before
conversion
,
he
doth
in
the
second
place
hold
forth
their
delivery
from
that
wofull
state
,
and
that
in
such
a
lively
,
ravishing
and
comprehensive
strain
of
speech
,
as
might
not
only
inform
their
judgments
,
but
also
work
upon
their
affections
to
imbrace
and
adhere
unto
those
truths
which
he
here
delivereth
,
according
to
his
intended
scope
.
And
,
first
,
(
ver.
4.
)
he
declareth
God
to
have
been
the
prime
author
and
efficient
cause
of
their
delivery
,
whom
he
calleth
rich
in
mercy
,
to
shew
that
He
was
acted
herein
,
not
from
their
worth
,
but
His
own
abundant
mercy
,
which
attribute
of
mercy
doth
speak
His
favour
and
good-will
,
with
relation
to
His
Peoples
miserie
.
And
withall
,
he
sheweth
that
it
was
only
His
great
and
ancient
love
towards
them
,
which
set
His
mercy
on
work
in
order
to
their
delivery
.
Next
(
vers.
5.
)
having
resumed
what
he
spoke
of
their
miserable
case
,
ver.
1.
(
but
so
,
as
he
applyeth
what
was
there
spoken
of
the
Gentiles
only
,
unto
himself
and
the
other
Jews
,
according
to
what
was
held
forth
,
ver.
3.
)
he
propoundeth
the
first
branch
of
their
delivery
,
to
wit
,
God's
quickning
of
them
together
with
Christ
,
whereby
is
meaned
the
Lord's
work
of
regeneration
,
and
bestowing
upon
them
a
spiritual
life
of
grace
,
in
opposition
to
that
spiritual
death
formerly
spoken
of
,
together
with
all
those
benefits
which
accompany
and
flow
from
regeneration
in
this
life
.
And
they
are
said
to
have
been
quickned
with
Christ
,
though
not
in
their
own
persons
,
(
for
they
were
so
quickned
a
long
time
after
Christ's
resurrection
,
in
their
effectual
calling
)
but
they
were
then
quickned
in
their
head
and
atturney
Jesus
Christ
,
whose
quickning
after
death
was
a
sure
pledge
that
they
,
every
one
in
his
own
time
,
should
be
quickned
also
,
1
Cor.
15.
20.
and
that
the
vertue
purchased
by
Christs
death
,
Rom.
8.
11.
and
to
be
applyed
unto
them
by
Him
,
who
is
now
alive
,
and
liveth
for
evermore
for
that
end
,
Heb.
7.
25.
And
therefore
the
Apostle
expresseth
Gods
bestowing
of
this
spiritual
life
upon
them
,
by
His
quickning
them
with
Christ
.
And
before
he
mention
the
other
pieces
of
their
delivery
,
he
doth
in
the
close
of
this
vers.
ascribe
the
whole
work
of
their
salvation
to
Gods
free
grace
,
which
is
the
same
in
effect
with
His
mercy
and
love
spoken
of
,
ver.
4.
Only
it
further
expresseth
the
freedom
of
those
,
in
opposition
to
any
merit
or
worth
in
the
persons
to
be
saved
,
which
might
procure
their
salvation
.
Doct.
1.
The
Ministers
of
Christ
would
not
only
inculcate
the
doctrine
of
sin
and
misery
,
but
,
having
insisted
so
much
upon
this
subject
as
may
serve
to
bring
down
that
high
conceit
which
people
naturally
have
of
their
own
righteousnesse
,
and
to
convince
them
of
their
need
of
Jesus
Christ
a
Saviour
,
Then
is
it
timous
for
them
to
open
up
the
riches
of
Gods
free
grace
and
good
will
,
to
save
the
vilest
of
sinners
,
and
what
He
hath
freely
done
for
bringing
about
salvation
to
their
hand
:
for
,
the
Apostle
,
having
set
forth
unto
the
life
the
natural
misery
of
those
Ephesians
,
doth
now
openup
the
rich
treasures
of
Gods
free
grace
in
Christ
;
But
God
who
is
rich
in
mercy
.
2.
The
Lords
Ministers
when
they
fall
upon
this
subject
of
Gods
delivering
lost
sinners
from
their
natural
state
of
sin
and
misery
through
Christ
,
they
would
labour
to
speak
to
it
so
fully
,
affectionatly
,
sensibly
,
and
with
such
life
and
power
,
as
that
they
may
not
only
inform
the
understandings
of
the
Lords
People
in
those
truths
,
but
also
inflame
their
affections
with
love
to
them
,
and
admiration
at
the
wisdom
,
mercy
,
goodnesse
and
other
attributes
of
God
manifested
in
this
work
:
for
,
so
doth
the
Apostle
speak
of
this
purpose
,
not
simply
by
saying
God
hath
quickned
us
,
but
God
who
is
rich
in
mercy
,
according
to
His
great
love
,
and
so
forward
in
the
two
following
verses
.
3.
There
is
nothing
contributeth
more
to
inable
a
Minister
to
speak
to
the
commendation
of
God's
free
grace
in
the
salvation
of
sinners
with
that
fulnesse
,
sense
,
life
and
affection
,
as
he
ought
,
than
a
deep
insight
in
his
own
misery
,
and
the
great
need
which
he
himself
doth
stand
in
of
God's
mercy
:
for
,
Paul
,
in
the
third
verse
fore-going
,
doth
shew
how
sensible
he
was
of
the
depth
and
breadth
of
his
own
misery
;
hence
he
doth
here
speak
so
fully
and
movingly
to
the
present
purpose
;
But
God
who
is
rich
in
mercy
,
&c.
4.
The
quickning
of
sinners
,
and
drawing
them
out
of
nature
unto
grace
is
only
God's
work
,
there
being
no
lesse
required
for
bringing
this
about
,
than
omnipotent
creating
power
;
See
ver.
10.
And
there
being
not
only
no
principle
left
in
man
,
who
is
by
nature
dead
in
sins
and
trespasses
,
whereby
he
might
work
or
concur
with
God
in
working
towards
his
own
quickning
,
Rom.
9.
16.
but
also
much
to
oppose
and
resist
it
,
2
Cor.
10.
5.
So
that
in
the
first
instant
of
his
conversion
,
and
untill
a
new
heart
be
given
him
,
and
the
seeds
and
habits
of
saving
graces
infused
in
him
,
he
is
wholly
passive
,
as
to
any
actual
influence
upon
the
effect
which
is
wrought
,
Jer.
31.
33.
for
,
Paul
here
,
condescending
upon
the
cause
of
their
quickning
,
doth
pitch
,
not
upon
their
own
free
will
in
whole
,
or
in
part
,
but
upon
God
only
,
while
he
saith
,
But
God
who
is
rich
in
mercy
—
hath
quickned
us
.
5.
This
attribute
of
mercy
in
God
,
whereby
without
any
grief
or
perturbation
of
mind
,
(
which
accompanieth
men
in
the
exercise
of
mercy
)
he
hath
a
propension
and
inclination
to
do
good
to
the
sinfull
and
miserable
,
so
far
as
His
wisdom
seeth
convenient
,
is
the
only
thing
in
opposition
unto
all
that
is
in
a
mans
self
,
which
moveth
God
to
quicken
and
bestow
grace
upon
dead
and
gracelesse
sinners
:
for
,
the
Apostle
,
speaking
of
God's
quickning
of
those
Ephesians
,
describeth
Him
from
His
mercy
,
to
shew
it
was
not
their
worth
,
but
His
own
mercy
,
which
moved
Him
to
quicken
them
;
But
God
who
is
rich
in
mercy
—
hath
quickned
us
.
6.
As
God
is
rich
and
overflowing
in
the
exercise
of
this
attribute
of
mercy
,
which
will
appear
,
if
we
consider
that
there
is
no
creature
towards
which
He
doth
not
exercise
His
mercy
,
Psal.
104.
24.
and
that
mercy
is
exercised
,
not
only
without
,
but
also
often
contrary
to
the
deserving
of
those
upon
whom
it
is
exercised
,
Ezek.
36.
21
,
22.
so
there
is
nothing
wherein
God
doth
more
manifest
the
riches
and
abundance
of
His
mercy
,
than
in
the
work
of
quickning
dead
sinners
,
and
of
carrying-on
the
work
of
grace
in
them
,
untill
it
be
perfected
in
glory
.
The
misery
(
Ezek.
16.
3
,
&c.
)
and
bad
deservings
of
the
object
,
(
Jer.
14.
7.
)
the
great
good
things
which
are
bestowed
upon
those
miserable
objects
,
(
Luke
12.
32.
)
the
course
taken
for
satisfying
divine
justice
,
that
so
those
good
things
might
be
,
without
wronging
of
justice
,
bestowed
,
(
Joh.
3.
16.
)
and
the
multitude
of
sins
,
which
mercy
covereth
in
those
objects
,
not
only
before
their
conversion
,
(
Isa.
55.
7.
)
but
also
after
it
,
Prov.
24.
16.
All
these
,
and
many
considerations
besides
these
,
do
manifest
God
to
be
rich
in
mercy
in
quickning
of
dead
sinners
;
But
God
who
is
rich
in
mercy
—
hath
quickned
us
.
7.
The
highest
cause
which
moveth
God
to
manifest
this
His
rich
and
special
mercy
upon
any
of
lost
mankind
,
and
from
mercy
to
quicken
them
,
and
bestow
His
saving
graces
on
them
,
was
His
love
towards
them
:
which
is
no
other
than
His
will
and
resolution
to
impart
those
good
things
unto
them
,
together
with
His
hearty
acquiescence
in
the
thing
,
as
that
wherewith
He
is
well
pleased
.
He
did
it
because
He
would
do
it
,
resolved
to
do
it
,
and
had
pleasure
in
the
doing
of
it
:
for
,
saith
he
,
God
who
is
rich
in
mercy
,
for
His
great
love
—
hath
quickned
us
.
8.
As
God's
love
towards
those
whom
He
converteth
doth
not
begin
when
they
are
converted
,
but
is
of
a
more
ancient
,
even
an
eternal
rise
,
chap.
1.
4.
So
it
is
not
an
ordinary
,
but
a
great
love
wherewith
He
loveth
them
.
The
infinit
distance
betwixt
Him
and
them
(
Psal.
8.
4.
)
His
loving
them
when
they
were
yet
enemies
,
(
Rom.
5.
8.
)
the
great
things
bestowed
by
His
love
(
Rom.
5.
6
,
7
,
8.
)
and
His
unchangeablenesse
in
His
love
,
,
even
notwithstanding
of
great
provocations
to
the
contrary
,
Psal.
89.
33.
All
these
,
and
many
besides
these
,
do
abundantly
declare
,
that
this
love
is
a
great
,
wonderfull
,
and
matchlesse
love
:
for
,
saith
he
,
For
His
great
love
,
wherewith
He
loved
us
9.
The
Lord
hath
love
to
the
Elect
,
even
when
they
are
children
of
wrath
,
and
liable
in
the
course
of
justice
to
the
stroke
of
His
vindictive
anger
:
for
,
although
God
could
not
,
with
safety
of
His
own
justice
,
bestow
Heaven
upon
them
,
when
they
were
actually
such
;
yet
nothing
hindereth
,
why
He
might
not
love
them
being
such
,
that
is
,
have
a
will
and
fixed
resolution
,
even
when
they
were
liable
unto
wrath
,
to
bestow
Heaven
upon
them
,
having
first
from
that
same
love
given
His
own
Son
to
deliver
them
from
that
state
of
wrath
;
that
so
what
eternal
love
had
resolved
to
give
them
,
might
be
actually
bestowed
upon
them
,
without
doing
injury
to
divine
justice
:
for
,
ver.
3.
he
sheweth
they
were
children
of
wrath
,
and
here
,
that
God
loved
them
,
and
both
these
before
He
quickned
them
;
Wherewith
He
loved
us
,
saith
he
,
even
in
the
by-past
time
.
10.
The
doctrine
of
our
natural
misery
,
and
spirituall
death
through
sin
,
is
a
lesson
most
necessary
to
be
learned
,
which
we
have
no
great
pleasure
to
learn
,
and
which
we
are
prone
to
forget
,
as
to
a
deep
and
lively
impression
of
it
,
even
when
it
is
learned
:
for
,
the
Apostle's
repeating
this
doctrine
,
almost
in
the
same
words
,
by
which
he
had
expressed
it
,
ver.
1.
doth
hint
at
all
these
;
Even
when
we
were
dead
in
sins
,
saith
he
.
11.
There
is
no
application
of
the
doctrine
of
God's
mercy
in
order
to
our
delivery
from
sin
and
misery
,
except
the
doctrine
of
sin
and
misery
be
first
applied
and
taken
with
:
for
,
Paul
,
being
to
apply
God's
mercy
in
quickning
sinners
,
unto
himself
and
his
country-men
the
believing
Jews
,
he
doth
first
apply
the
doctrine
of
natural
sin
and
misery
unto
them
,
while
he
doth
now
speak
of
himself
and
the
Jews
also
,
whereas
(
ver.
1.
)
he
spoke
of
the
Gentiles
only
,
as
appeareth
by
the
change
of
the
person
;
Even
when
we
were
dead
in
sins
,
hath
quickned
us
.
12.
Whatever
a
man
be
before
his
conversion
,
as
to
the
point
of
civility
and
right
use
of
his
natural
parts
;
yet
,
he
is
looked
upon
by
God
when
He
cometh
to
quicken
him
,
as
one
dead
in
sins
,
who
can
neither
help
himself
,
nor
merit
help
at
God's
hand
:
for
,
therfore
doth
the
Apostle
assert
that
they
were
dead
in
sins
immediatly
before
,
yea
,
and
in
the
act
of
God's
quickning
of
them
,
while
he
saith
,
Even
when
we
were
dead
in
sins
,
He
hath
quickned
us
.
13.
The
state
of
grace
,
which
sinners
,
dead
by
nature
,
are
brought
unto
at
their
conversion
,
and
wherein
they
continue
untill
death
,
is
a
state
of
life
;
the
sentence
of
eternall
death
which
they
were
liable
unto
(
ver.
-3.
)
being
taken
off
,
Rom.
8.
1.
there
being
also
new
principles
and
powers
infused
in
them
at
their
effectuall
calling
,
whereby
they
are
enabled
to
do
those
actions
of
a
spiritual
life
,
Ezek.
36.
26
,
27.
which
powers
are
also
continually
actuated
and
excited
to
their
work
by
renewed
influence
from
the
Spirit
of
God
,
Philip.
2.
13.
and
accompanied
oftimes
in
their
actings
with
assurance
of
God's
love
(
Rom.
8.
16.
)
peace
of
conscience
(
Rom.
5.
1
,
2.
)
and
joy
unspeakable
and
full
of
glory
,
1
Pet.
1.
8.
whereby
also
they
have
not
only
a
right
unto
(
Joh.
3.
16.
)
but
also
the
first
fruits
and
begun
possession
of
eternall
life
,
Joh.
17.
3.
for
,
the
Apostle
expresseth
God's
bringing
them
to
,
and
continuing
them
in
the
state
of
grace
by
His
quickning
of
them
;
hath
quickned
us
,
saith
he
.
14.
Though
love
and
mercy
in
God
do
set
Him
on
work
to
quicken
dead
sinners
;
yet
this
work
cannot
be
brought
about
or
accomplished
without
the
intervention
of
Christ's
merit
and
intercession
,
who
behoved
to
satisfie
divine
justice
,
and
thereby
acquire
unto
us
those
things
which
love
and
mercy
had
prepared
for
us
,
Isa.
53.
5.
seing
they
were
all
lost
in
Adam
,
Rom.
5.
15
,
16.
and
who
,
being
now
exalted
,
doth
also
apply
them
to
us
,
Act.
5.
31.
for
,
notwithstanding
of
what
was
said
(
ver.
4.
)
of
God's
mercy
and
love
,
as
the
inward
impulsive
causes
moving
God
to
quicken
them
;
yet
the
Apostle
here
sheweth
,
that
their
actual
quickning
had
a
necessary
dependance
upon
Christ's
merit
and
mediation
,
while
he
saith
,
He
hath
quickned
us
together
with
Christ
.
15.
That
Jesus
Christ
behoved
of
necessity
to
strike-in
with
His
merit
and
mediation
,
hereby
to
acquire
and
apply
saving
grace
and
salvation
unto
us
,
doth
in
nothing
hinder
,
but
that
notwithstanding
our
compleat
salvation
,
from
the
first
step
unto
the
last
,
doth
wholly
flow
from
God's
free
grace
;
seing
it
was
of
grace
that
the
Father
did
send
the
Son
to
die
for
us
,
Joh.
3.
16.
It
was
of
grace
that
the
Son
did
undertake
,
Joh.
15.
12
,
13.
And
it
is
no
lesse
grace
,
that
what
He
did
or
suffered
should
be
accepted
in
our
name
,
Rom.
3.
24
,
25.
So
that
all
is
of
grace
and
free
good-will
,
as
to
us
:
for
,
the
Apostle
,
having
pointed
at
the
necessity
of
Christ's
mediation
,
in
order
to
their
quickning
,
doth
presently
adde
,
as
in
a
parenthesis
,
by
grace
are
ye
saved
.
16.
There
is
an
infallible
connexion
betwixt
converting
grace
and
salvation
;
so
that
all
those
,
who
are
now
converted
and
quickned
,
shall
be
undoubtedly
saved
:
for
,
what
the
Apostle
calleth
quickned
in
the
former
part
of
the
verse
,
he
calleth
saved
in
the
close
,
so
that
he
taketh
the
one
for
the
other
;
He
hath
quickned
us
—
By
grace
are
ye
saved
.
Vers.
6.
And
hath
raised
us
up
together
,
and
made
us
fit
together
in
heavenly
places
in
Christ
Jesus
.
HEre
are
the
other
two
branches
of
their
delivery
,
to
wit
,
first
,
The
raising
of
their
bodies
at
the
last
day
;
for
,
their
spiritual
resurrection
from
the
death
of
sin
to
newnesse
of
life
was
mentioned
,
ver.
5.
Secondly
,
Their
glorification
in
Heaven
:
both
which
are
yet
to
come
,
2
Tim.
2.
18.
Mat.
25.
34.
And
yet
he
speaketh
of
them
as
already
past
,
when
the
Father
raised
and
glorified
Christ
;
because
,
seing
Christ
,
in
His
resurrection
and
entering
of
heaven
,
did
sustain
a
publick
person
,
representing
all
the
Elect
,
as
their
Head
and
Atturney-generall
,
Job
.
10.
15.
Therefore
He
was
judicially
looked
upon
by
God
in
those
actions
,
as
if
all
the
Elect
had
risen
when
He
rose
,
and
taken
possession
of
Heaven
,
when
He
did
enter
it
:
Hence
it
is
,
that
in
the
close
of
the
verse
it
is
added
,
in
Christ
,
to
shew
we
are
not
yet
raised
and
glorified
in
our
own
persons
,
but
in
Christ
our
Head
.
And
the
Spirit
of
God
doth
choose
to
set
forth
their
future
resurrection
and
glorification
,
by
shewing
these
are
already
accomplished
in
Christ
their
Head
,
rather
than
by
saying
,
God
shall
raise
them
up
and
glorifie
them
,
that
he
may
with
one
and
the
same
labour
point
out
the
dependencie
which
their
resurrection
and
glorification
have
upon
Christs
,
as
the
effect
upon
the
cause
,
the
thing
promised
upon
the
pledge
thereof
,
as
also
the
undoubted
certainty
that
those
shall
come
to
passe
,
a
certainty
greater
than
that
of
a
simple
prediction
and
promise
,
even
such
certainty
,
as
the
giving
of
a
pledge
,
and
holding
forth
of
an
effectuall
and
necessary
cause
do
give
for
performance
of
the
thing
promised
;
for
,
Christs
resurrection
is
both
a
pledge
,
(
1
Cor.
15.
20.
)
and
cause
of
our
resurrection
,
Rom.
8.
11.
which
holdeth
also
in
His
glorification
.
Doct.
1.
The
fruits
and
effects
of
Gods
eternal
love
and
mercy
,
and
of
Christs
merit
toward
the
Elect
,
are
not
confined
within
this
present
life
,
but
are
in
a
great
part
to
have
their
accomplishment
after
time
,
when
the
bodies
of
Believers
shall
be
raised
up
in
glory
at
the
last
day
,
and
they
perfectly
glorified
with
Christ
in
Heaven
for
ever
:
for
,
those
two
fruits
of
the
Fathers
love
,
and
of
Christs
merit
,
even
the
Resurrection
and
Glorification
of
Believers
,
are
here
expressed
,
while
it
is
said
,
and
hath
raised
us
up
together
,
and
made
us
sit
together
in
heavenly
places
.
2.
Those
,
and
those
only
shall
partake
of
the
resurrection
of
the
just
,
which
is
to
life
everlasting
,
Job
.
5.
29
-
And
shall
be
glorified
hereafter
,
whom
God
doth
quicken
by
converting
grace
here
:
for
,
those
three
parts
of
the
delivery
of
lost
sinners
,
are
of
equal
latitude
;
He
hath
quickened
us
,
raised
us
up
,
and
made
us
sit
in
heavenly
places
.
3.
As
it
is
a
thing
full
of
difficulty
to
be
believed
,
that
after
worms
have
consumed
this
flesh
of
ours
,
it
shall
be
raised
up
in
glory
,
and
that
we
,
who
are
heirs
of
hell
,
and
children
of
wrath
,
shall
one
day
reign
with
Christ
for
ever
;
so
those
are
things
,
not
only
sure
in
themselves
,
but
which
the
Lord
would
have
converted
and
quickened
Believers
assured
of
;
that
so
their
comfort
under
crosses
might
be
more
abounding
,
2
Cor.
4.
14.
with
16
,
17
,
18.
and
their
courage
against
death
more
strong
,
1
Thess.
4.
18.
and
that
they
in
all
things
may
live
as
becometh
those
who
not
only
shall
rise
,
and
take
possession
of
glory
in
their
own
persons
,
but
also
are
already
risen
and
glorified
with
,
and
in
Christ
their
Head
,
Col.
3.
1
,
even
by
having
their
conversation
in
Heaven
,
while
they
are
yet
upon
earth
,
Philip.
3.
20.
for
,
that
they
might
be
perswaded
of
their
future
resurrection
and
glorification
,
the
Spirit
of
God
doth
speak
of
them
as
already
done
,
viz
,
in
the
sense
given
in
the
exposition
;
He
hath
raised
us
up
together
,
and
made
us
sit
together
in
heavenly
places
.
Vers.
7.
That
in
the
ages
to
come
he
might
shew
the
exceeding
riches
of
his
grace
,
in
his
kindnesse
towards
us
through
Christ
Jesus
.
THe
Apostle
,
thirdly
,
propoundeth
the
final
cause
,
or
the
end
intended
by
God
to
be
brought
about
by
His
gracious
working
,
formerly
mentioned
,
towards
those
Ephesians
and
first
Converts
among
the
Jews
,
even
that
in
all
ages
succeeding
the
present
unto
the
end
of
the
world
,
God
might
give
an
evident
proof
,
and
infallible
demonstration
(
for
,
so
much
doth
the
word
rendred
shew
signifie
)
of
the
exceeding
riches
of
His
grace
,
that
is
,
how
far
the
abundance
of
His
mercy
and
favour
toward
sinners
doth
exceed
all
expression
and
created
comprehension
,
the
setting
forth
whereof
to
the
following
ages
,
was
intended
by
God
,
not
only
for
His
own
glory
as
chap.
1.
12.
●14
.
but
also
for
the
encouragement
of
all
vile
sinners
unto
the
worlds
end
,
to
draw
nigh
unto
God
for
mercy
in
Christ
,
as
being
animated
hereto
by
this
example
and
infallible
evidence
of
the
exceeding
riches
of
Gods
grace
;
for
so
doth
the
Apostle
more
fully
explain
his
own
meaning
,
1
Tim.
1.
16.
And
in
the
close
of
the
verse
,
he
sheweth
wherein
that
convincing
evidence
doth
lye
,
by
giving
a
short
comprehensive
sum
of
all
he
hath
spoken
from
the
beginning
of
the
Chapter
,
even
in
God's
kindnesse
,
that
is
,
all
those
effects
formerly
mentioned
of
His
mercy
,
love
and
free
grace
,
flowing
from
His
good
,
gentle
and
bountifull
disposition
;
and
this
,
towards
them
,
whose
misery
was
formerly
described
;
and
through
Christ
,
as
the
purchaser
and
applier
of
all
those
.
Doct.
1.
As
there
is
grace
,
yea
riches
and
abundance
of
grace
in
God
,
even
such
as
exceed
all
expression
,
2
Sam.
7.
20.
all
comprehension
,
Isa.
55.
9.
yea
,
and
all
the
sins
of
creatures
,
Rom.
5.
20.
So
,
the
more
a
man
doth
dwell
upon
this
sweet
subject
,
his
thoughts
and
apprehensions
of
it
will
be
the
more
enlarged
,
and
his
expressions
also
will
in
some
measure
go
alongs
with
his
thoughts
:
for
,
the
Apostle
,
having
before
(
ver.
4.
)
expressed
it
under
the
name
of
riches
in
mercy
,
and
falling
here
upon
the
same
subject
again
,
his
thoughts
of
it
are
more
enlarged
,
and
his
expression
doth
rise
accordingly
;
so
that
it
is
now
,
not
only
riches
,
but
exceeding
riches
of
his
grace
.
2.
As
it
is
a
matter
full
of
difficulty
for
those
who
are
sensible
of
their
own
vileness
,
to
believe
the
exceeding
riches
of
Gods
grace
towards
lost
sinners
,
and
to
believe
it
especially
with
application
unto
themselves
,
Act.
2.
37.
So
,
the
particular
instances
and
examples
of
Gods
mercy
and
grace
tow
〈…〉ds
others
,
have
a
peculiar
fitnesse
and
efficacy
in
them
to
convince
us
,
how
exceedingly
gracious
God
is
,
and
so
to
convince
us
,
as
we
may
be
encouraged
to
draw
nigh
to
that
same
fountain
of
rich
grace
for
pardon
and
life
unto
our selves
,
1
Tim.
1.
16.
a
fitnesse
beyond
what
is
in
the
simple
doctrinal
declaration
of
those
riches
of
grace
;
in
so
far
as
those
instances
and
examples
do
speak
,
not
only
that
mercy
and
grace
may
be
had
,
but
that
it
hath
been
attained
unto
,
and
by
those
,
who
in
all
respects
did
judge
themselves
,
and
were
really
as
unworthy
of
it
,
as
unable
to
lay
hold
upon
it
in
the
mean
time
,
and
to
make
good
use
of
it
afterwards
,
as
we
do
judge
our selves
;
so
that
the
yce
is
broken
,
and
the
foord
ridden
before
us
:
for
,
the
Apostle
sheweth
,
that
God
gave
such
instances
of
mercy
and
grace
in
those
primitive
Christians
,
that
he
might
shew
forth
,
as
it
were
,
by
demonstration
and
evidence
,
the
exceeding
riches
of
His
grace
,
and
this
in
order
to
the
encouragement
of
others
to
venture
their
salvation
upon
that
same
grace
,
as
we
shew
in
the
Exposition
.
3.
The
more
sinfull
,
miserable
and
wretched
they
are
,
to
whom
the
Lord
is
gracious
,
there
is
the
more
convincing
proof
given
of
the
exceeding
riches
of
His
grace
,
and
so
a
greater
encouragement
for
those
who
are
yet
in
their
gracelesse
state
to
roll
themselves
over
upon
this
His
rich
grace
,
and
to
expect
good
from
it
:
for
,
it
was
the
quickening
of
such
vile
sinners
,
whose
misery
is
described
,
ver.
1
,
2.
3.
which
did
tend
to
shew
forth
the
exceeding
riches
of
His
grace
,
which
the
Apostle
also
hinteth
at
,
while
,
shewing
wherein
that
convincing
evidence
did
lye
,
he
saith
his
kindnesse
towards
us
:
the
word
,
us
,
is
emphatick
as
to
the
purpose
in
hand
.
4.
It
was
a
thing
resolved
upon
by
God
,
revealed
to
His
servants
,
and
accordingly
made
known
by
them
to
the
Church
,
that
the
glorious
light
of
the
Gospel
,
though
opposed
by
the
fury
and
industry
of
men
and
devils
;
yet
should
never
be
totally
exstinct
,
but
was
to
be
preached
,
believed
,
and
obeyed
in
some
〈…〉
es
at
least
of
the
world
throughout
all
ages
to
the
worlds
end
:
for
,
the
Apostle
sheweth
it
was
Gods
design
to
have
the
exceeding
riches
of
His
grace
shown
forth
in
all
succeeding
ages
and
generations
;
that
in
the
ages
to
come
he
might
shew
.
5.
Gods
bypast
dealing
,
whether
in
mercy
,
or
judgement
(
1
Corinth.
10
,
6.
)
are
speaking
lessons
unto
those
who
are
in
the
ages
following
,
as
holding
forth
both
matter
of
praise
unto
God
manifested
in
those
,
Psal.
136.
10
,
&c.
as
also
matter
of
instruction
,
in
our
duty
,
to
us
,
1
Cor.
10.
6.
So
that
the
after-ages
,
in
this
respect
,
are
better
ages
than
the
former
,
in
so
far
as
the
latter
have
the
advantage
of
those
examples
in
the
former
ages
,
which
they
themselves
did
want
;
for
,
the
Apostle
sheweth
,
the
benefit
of
God's
gr
〈…〉
ious
dealing
with
Believers
in
the
present
age
,
should
accresce
unto
the
following
ages
;
That
in
the
ages
to
come
he
might
shew
the
exceeding
riches
of
his
grace
.
6.
As
all
those
benefits
which
come
to
Believers
,
do
flow
from
the
kindnesse
of
God
,
or
His
native
willingnesse
to
imploy
what
goodnesse
is
in
Him
for
the
good
of
His
creatures
;
So
,
though
the
effects
of
His
generall
kindnesse
and
benevolence
,
which
are
common
to
all
the
creatures
,
Psal.
145.
9.
do
flow
from
God
,
as
Creator
,
in
the
channel
of
common
providence
,
Psal.
104.
28.
yet
,
the
effects
of
His
speciall
kindnesse
,
and
such
as
relate
to
life
and
godlinesse
,
do
all
of
them
flow
from
God
,
as
reconciled
through
Christ
,
and
are
convoyed
through
the
conduit
of
Christs
merit
and
intercession
:
for
,
the
Apostle
,
summing
up
all
these
saving
benefits
,
together
with
the
way
how
they
are
convoyed
,
he
saith
,
In
his
kindnesse
towards
us
through
Christ
Jesus
.
7.
The
lively
and
serious
consideration
of
those
excellent
benefits
flowing
from
Gods
mercy
,
grace
,
goodwill
and
bounty
,
together
with
the
consideration
of
the
vileness
and
wretchednesse
of
those
,
upon
whom
those
excellent
benefits
are
bestowed
,
and
of
the
way
which
infinit
Wisdom
,
set
on
work
by
eternal
love
,
hath
found
out
for
convoying
those
so
excellent
mercies
to
such
base
and
unworthy
objects
,
even
the
incarnation
,
obedience
,
sufferings
and
high
exaltation
of
Jesus
Christ
;
I
say
,
it
is
the
consideration
of
all
those
joyntly
,
which
tendeth
to
set
forth
most
convincingly
how
exceedingly
gracious
God
is
:
for
,
the
Apostle
sheweth
this
convincing
evidence
doth
lye
in
those
three
,
first
,
in
his
kindnesse
,
secondly
,
towards
us
,
thirdly
,
through
Jesus
Christ
.
Vers.
8.
For
by
grace
are
ye
saved
,
through
faith
,
and
that
not
of
your selves
:
it
is
the
gift
of
God
:
THe
Apostle
,
Fourthly
,
While
he
giveth
a
reason
of
what
is
said
,
ver.
7.
(
as
appeareth
by
the
causall
particle
,
for
)
doth
sum
up
all
which
hath
been
spoken
from
ver.
4.
in
this
one
comprehensive
proposition
,
that
their
compleat
salvation
,
from
the
first
step
unto
the
last
,
did
flow
from
Gods
grace
and
favour
(
for
,
by
grace
here
must
be
meaned
Gods
free
favour
and
grace
in
him
,
not
the
effects
of
this
grace
,
good
works
,
or
grace
inherent
in
us
;
for
those
are
expresly
excluded
,
ver.
9.
)
and
withall
,
that
they
were
so
saved
by
grace
,
as
faith
was
not
excluded
;
This
grace
of
faith
being
the
hand
,
or
instrument
,
whereby
we
lay
hold
upon
,
and
apply
to
our selves
Jesus
Christ
,
and
His
righteousnesse
offered
freely
in
the
Gospel
,
in
order
to
our
salvation
,
Rom.
3.
25.
And
,
Secondly
,
Because
the
establishing
of
them
in
this
truth
,
is
his
main
scope
through
the
whole
first
part
of
the
Epistle
,
therefore
he
doth
here
,
not
only
explain
in
what
sense
salvation
doth
flow
from
grace
,
but
also
doth
expresly
confirm
it
by
arguments
,
First
,
by
removing
all
things
in
generall
,
which
could
be
called
theirs
,
whether
prerogative
,
priviledge
,
naturall
or
acquired
worth
,
from
being
the
meritorious
procuring
cause
of
their
salvation
,
or
of
any
part
of
it
;
the
truth
whereof
is
more
than
evident
from
what
is
said
of
their
spirituall
death
in
sins
and
trespasses
,
ver.
1
,
2
,
3.
and
therefore
he
needeth
not
bring
any
new
argument
to
prove
it
.
Secondly
,
by
asserting
from
that
same
ground
,
that
their
salvation
was
Gods
gift
,
and
therefore
it
behoved
to
be
free
,
and
of
grace
,
else
it
could
not
be
a
gift
.
Doct.
1.
Though
the
ascribing
of
salvation
unto
works
,
is
not
wholly
inconsistent
with
,
and
destructive
of
Gods
grace
from
having
any
influence
upon
salvation
,
seing
Adam's
salvation
,
even
according
to
the
tenor
of
the
Covenant
of
works
,
had
been
also
of
grace
in
some
respect
,
it
being
of
grace
that
God
did
enter
any
Covenant
with
man
at
all
,
and
of
grace
also
that
He
did
accept
,
even
of
mans
perfect
obedience
so
,
as
upon
his
performance
of
it
to
make
him
sure
of
eternall
life
;
yet
the
ascribing
of
salvation
,
or
any
part
of
it
unto
the
merit
or
worth
of
works
,
doth
obscure
,
and
is
inconsistent
with
that
exceeding
riches
of
grace
,
which
God
intendeth
to
set
forth
by
that
way
of
salvation
,
which
is
propounded
in
the
Covenant
of
Grace
:
for
,
the
Apostle
being
here
to
prove
,
that
Gods
way
of
saving
those
Ephesians
,
was
a
fit
mean
to
set
forth
the
exceeding
riches
of
His
grace
,
giveth
this
for
a
reason
,
even
that
their
salvation
did
flow
only
from
grace
,
and
from
nothing
in
themselves
,
nor
any
work
of
theirs
,
So
that
if
it
did
not
flow
only
from
grace
,
and
from
nothing
in
themselves
,
it
could
not
demonstrate
those
exceeding
riches
of
His
grace
:
for
,
saith
he
,
ye
are
saved
by
grace
,
and
that
not
of
your selves
;
not
of
works
.
2.
Whatever
differences
may
be
among
severall
persons
in
other
things
;
yet
all
come
of
Adam
by
ordinary
generation
,
are
equall
,
as
in
their
common
misery
by
nature
;
so
in
the
way
of
their
delivery
from
that
misery
by
free
grace
through
a
Redeemer
,
there
being
no
other
name
under
Heaven
given
among
men
,
whereby
we
can
be
saved
,
but
the
name
of
Jesus
,
Act.
4.
12.
for
,
therefore
doth
the
Apostle
so
frequently
change
the
person
in
this
first
part
of
the
Chapter
,
while
he
sometimes
speaketh
of
the
Ephesians
and
Gentiles
alone
in
the
second
person
,
as
,
ver.
1.
sometimes
of
himself
,
and
of
the
Jews
with
them
in
the
first
person
,
as
ver.
5
,
6.
not
,
as
if
some
part
of
the
purpose
did
belong
only
to
the
one
alone
,
and
some
part
of
it
unto
both
joyntly
:
for
in
one
and
the
same
purpose
he
changeth
the
person
,
as
while
he
giveth
a
reason
in
this
verse
,
of
what
he
spoke
ver.
7.
but
rather
to
shew
,
that
the
purpose
here
insisted
on
,
which
is
mans
misery
by
nature
,
and
their
delivery
from
that
misery
by
free
grace
and
Christ
,
doth
belong
equally
to
Jew
and
Gentile
:
and
therefore
he
standeth
not
much
to
which
of
them
he
doth
speak
;
for
by
grace
are
ye
saved
,
saith
he
.
3.
As
Believers
are
in
some
sense
already
saved
,
not
only
because
they
have
salvation
begun
in
their
new
birth
,
which
is
a
passing
from
death
unto
life
,
1
Joh.
3.
14.
but
also
they
have
compleat
salvation
in
right
and
title
,
1
Corinth.
3.
21
,
22.
and
in
the
earnest
of
it
,
Eph.
1.
14.
So
,
the
whole
work
of
their
salvation
,
from
its
first
step
in
regeneration
unto
its
last
step
in
their
glorification
,
doth
intirely
flow
from
Gods
free
grace
,
and
from
none
of
their
worth
:
for
,
he
saith
,
ye
are
saved
,
in
the
time
bypast
,
and
ascribeth
it
to
grace
,
by
grace
ye
are
saved
.
4.
The
maintaining
of
the
interest
of
free
grace
in
our
salvation
,
as
being
the
alone
impulsive
cause
thereof
,
in
opposition
to
our
worth
,
is
a
thing
that
the
Spirit
of
the
Lord
is
very
carefull
of
,
the
glory
of
His
free
grace
being
all
which
He
seeketh
after
in
our
salvation
,
chap.
1.
6.
and
a
thing
,
which
men
do
naturally
encline
to
intrench
upon
,
and
to
rob
Him
of
,
either
in
whole
or
in
part
,
Rom.
10.
3.
for
,
therefore
doth
the
Apostle
so
frequently
shew
the
dependance
which
salvation
hath
upon
Gods
mercy
,
love
and
free
grace
,
ver.
4.
-5.
and
here
,
by
grace
are
ye
saved
.
5.
Free
grace
,
and
faith
do
well
agree
in
the
bringing
about
our
salvation
:
neither
is
salvation
the
lesse
of
free
grace
,
that
it
is
also
of
faith
;
seing
faith
is
not
only
a
fruit
of
Gods
grace
in
us
,
Phil.
1.
29.
but
also
and
mainly
,
because
faith
doth
not
justifie
,
or
save
us
for
any
worth
in
it self
,
or
as
it
is
a
work
,
(
for
,
all
works
are
excluded
,
ver.
9.
)
but
for
the
worth
of
its
object
,
Jesus
Christ
,
and
of
His
righteousnesse
,
Rom.
5.
-19.
which
faith
apprehendeth
,
Philip.
3.
9.
for
,
the
Apostle
ascribeth
their
salvation
both
to
grace
and
faith
;
ye
are
saved
.
by
grace
through
faith
.
6.
Though
Gods
free
grace
,
favour
and
goodwill
doth
freely
bestow
that
salvation
upon
the
Elect
,
which
Christ
by
His
merit
hath
purchased
;
yet
the
Wisdom
of
God
hath
thought
it
fitting
,
that
this
salvation
shall
not
be
actually
bestowed
,
untill
the
person
to
be
saved
,
do
lay
hold
by
faith
upon
the
offer
of
salvation
in
the
Gospel
,
and
of
Christs
righteousnesse
,
whereby
salvation
is
acquired
,
that
so
the
heirs
of
glory
may
not
only
have
a
right
to
heaven
by
faith
,
before
they
come
to
the
actuall
possession
of
it
,
Joh.
3.
16.
but
also
be
made
meet
to
partake
of
that
heavenly
inheritance
,
Col.
1.
12.
their
natures
being
renewed
,
when
the
habit
of
faith
is
wrought
in
them
by
God
,
2
Corinth.
5.
17.
and
their
hearts
also
being
purified
by
the
exercise
of
that
grace
,
Acts
15.
9.
for
,
saith
he
,
by
grace
are
ye
saved
through
faith
.
7.
The
ascribing
of
salvation
to
Gods
free
grace
,
though
it
doth
not
exclude
Christs
merit
,
and
the
act
of
faith
,
as
imbracing
the
righteousnesse
of
Christ
(
See
Doct.
5.
)
Yet
it
excludeth
all
things
in
our selves
,
whether
dignity
of
our
natures
,
the
enjoyment
of
civil
,
or
ecclesiastick
priviledges
,
nobility
of
discent
,
all
our
common
,
or
more
speciall
gifts
and
induements
,
whether
of
nature
or
grace
,
from
having
any
meritorious
,
or
causall
influence
in
bestowing
,
either
a
right
to
salvation
,
or
the
possession
of
it
:
for
,
Paul
opposeth
these
two
,
by
grace
are
ye
saved
and
that
not
of
your selves
.
8.
As
heaven
and
salvation
are
Gods
gift
;
so
they
are
such
a
gift
,
as
is
freely
given
by
God
,
who
is
not
induced
thereto
by
any
thing
in
the
person
to
whom
it
is
given
,
whether
sense
of
benefit
already
received
,
or
hope
of
any
benefit
to
be
received
from
Him
in
time
coming
,
which
occasioneth
the
bestowing
of
gifts
among
men
;
salvation
is
indeed
a
gift
,
but
not
such
a
gift
:
for
,
it
is
a
gift
without
all
rise
from
any
thing
in
our selves
;
And
that
not
of
your selves
,
it
is
the
gift
of
God
,
saith
he
.
Vers.
9.
Not
of
works
,
lest
any
man
should
boast
.
HE
further
explaineth
in
what
sense
their
salvation
did
come
from
free
grace
,
and
proveth
it
by
other
two
arguments
,
which
do
also
confirm
the
two
former
.
The
first
,
taken
from
the
removeall
of
those
things
in
particular
from
having
any
meritorious
,
or
causall
influence
upon
their
salvation
,
which
all
men
have
a
kind
of
naturall
propension
to
rely
upon
for
salvation
;
to
wit
,
their
works
,
and
those
even
their
good
works
;
for
,
so
doth
he
explain
himself
,
ver.
10.
whence
it
followeth
,
that
they
were
saved
of
grace
,
and
not
of
themselves
.
The
second
is
taken
from
the
end
aimed
at
by
God
in
contriving
the
plot
of
lost
mans
salvation
,
to
wit
,
that
all
ground
of
gloriation
might
be
taken
away
from
man
,
as
being
,
in
the
meanest
respect
,
a
saviour
to
himself
,
and
that
all
the
glory
might
be
ascribed
compleatly
unto
God
in
Christ
:
(
See
,
1
Cor.
1.
30
,
31.
)
which
end
could
not
have
been
obtained
,
except
they
had
been
saved
by
grace
,
and
not
of
themselves
.
Doct.
1.
Though
the
word
grace
,
in
Scripture
,
be
somtimes
taken
for
the
saving
graces
of
Gods
Spirit
in
us
,
2
Pet.
3.
18.
yet
,
when
salvation
is
ascribed
unto
Gods
grace
,
we
are
alwayes
to
understand
grace
in
God
,
that
is
,
His
free
favour
and
goodwill
,
and
not
grace
inherent
in
us
,
or
good
works
,
the
exercise
of
that
grace
:
for
,
the
Apostle
establisheth
grace
,
ascribing
our
salvation
to
it
,
and
excludeth
grace
inherent
and
good
works
,
which
were
inconsistent
,
if
they
were
the
self
same
thing
;
Not
of
works
,
saith
he
.
2.
The
salvation
of
Believers
doth
so
much
flow
from
free
grace
,
as
that
all
works
of
theirs
,
even
their
good
works
,
are
thereby
excluded
from
having
any
meritorious
influence
upon
it
:
for
,
even
our
best
works
are
imperfect
,
Isa.
64.
6-they
are
a
debt
,
which
we
owe
unto
God
,
Luk.
17.
10.
the
power
and
activity
whereby
we
do
them
,
is
given
of
God
,
Phil.
2.
13.
and
therefore
we
can
merit
nothing
,
and
least
of
all
salvation
by
them
at
Gods
hand
;
Thus
the
Apostle
explaineth
how
we
are
saved
by
grace
,
even
so
as
to
exclude
all
works
;
Not
of
works
,
saith
he
.
3.
Though
a
man
may
boast
and
glory
of
the
good
things
which
God
hath
given
him
,
in
some
respects
,
(
See
upon
Gal.
6.
ver.
4.
doct.
5.
)
Yet
the
way
wherein
salvation
is
conveyed
unto
sinners
,
is
so
contrived
,
that
no
ground
is
left
for
man
to
boast
in
himself
for
any
thing
,
which
his
wisdom
,
goodnesse
,
power
,
or
worth
do
contribute
for
bringing
of
his
own
salvation
about
,
either
in
part
or
in
whole
:
From
the
first
step
thereof
,
election
,
unto
the
last
,
his
glorification
,
man
and
his
worth
are
still
depressed
,
and
God
and
His
free
grace
alwayes
exalted
;
for
,
the
Apostle
sheweth
this
was
the
end
God
did
aim
at
,
even
least
any
man
should
boast
.
4.
In
so
far
as
works
,
even
good
works
have
place
in
the
matter
of
mans
salvation
,
so
far
hath
man
mater
of
boasting
,
and
ascribing
the
glory
of
his
salvation
to
himself
,
and
holding
back
the
glory
of
it
from
God
:
for
,
although
good
works
do
come
wholly
from
the
Spirit
of
God
,
in
so
far
as
they
are
good
;
yet
they
are
our
works
,
in
so
far
as
they
are
wrought
by
us
,
being
now
renewed
and
enabled
to
work
by
influence
from
God
;
and
therefore
heaven
and
salvation
should
in
that
case
be
given
unto
us
for
the
vertue
and
worth
of
somewhat
which
is
ours
;
for
,
Paul
affirmeth
that
works
,
even
good
works
,
which
we
are
created
unto
in
Christ
Jesus
,
ver.
10.
are
excluded
from
having
any
causall
influence
upon
salvation
;
lest
any
man
should
boast
,
implying
,
if
works
were
not
excluded
,
man
should
have
ground
of
boasting
.
See
,
Rom.
3.
27.
Vers.
10.
For
we
are
His
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
.
LEst
the
Apostle
,
by
commending
grace
and
excluding
works
from
being
the
cause
of
their
salvation
,
should
have
seemed
to
justle
out
works
,
and
an
holy
life
,
as
altogether
unnecessary
;
Therefore
,
in
this
verse
he
sheweth
that
the
study
of
good
works
is
of
absolute
necessity
required
in
those
who
are
to
be
saved
;
because
all
such
,
whether
Jew
or
Gentile
,
(
for
,
he
speaketh
in
the
first
person
,
including
himself
and
the
believing
Jews
)
are
Gods
workmanship
,
that
is
,
renewed
,
and
made
over
again
by
Gods
createing
power
through
the
interveening
mediation
of
Christ
Jesus
,
and
this
of
purpose
;
that
they
may
make
conscience
of
good
works
:
yea
,
and
further
,
God
,
who
had
predestinated
them
to
heaven
,
had
also
decreed
and
prepared
good
works
for
them
,
as
the
way
wherein
they
behoved
of
necessity
to
walk
in
their
journey
to
heaven
:
which
as
it
proveth
the
undeniable
necessity
of
good
works
;
so
it
also
confirmeth
that
they
neither
were
,
nor
could
be
saved
by
works
;
because
the
power
whereby
they
did
good
works
,
did
follow
upon
their
regeneration
,
and
was
given
them
freely
by
God
.
As
also
,
God
had
prepared
good
works
,
that
they
should
walk
towards
heaven
in
them
,
but
not
to
merit
heaven
by
them
.
Doct.
1.
Believers
are
Gods
workmanship
,
not
only
by
naturall
creation
,
but
supernaturall
renovation
;
they
are
not
only
once
made
,
but
made
over
again
;
not
by
having
the
substance
of
their
soul
and
naturall
powers
thereof
destroyed
,
and
new
ones
,
substantially
different
from
those
,
substituted
in
their
place
,
but
by
having
the
vitious
qualities
,
which
were
in
those
,
subdued
and
weakened
,
and
contrary
graces
and
vertues
implanted
in
their
stead
,
Eph.
4.
22
,
23
,
24.
for
,
saith
Paul
,
we
are
His
workmanship
:
the
word
signifieth
a
thing
of
His
making
,
whereby
he
meaneth
,
not
Gods
first
making
of
them
as
men
,
but
His
making
of
them
over
again
as
renewed
men
,
which
appeareth
from
what
followeth
,
His
creating
them
in
Christ
,
and
unto
good
works
.
2.
As
the
making
of
sinners
over
again
and
new
creatures
,
is
only
Gods
work
;
So
the
power
,
whereby
He
so
maketh
us
,
is
no
lesse
than
creating
power
,
much
like
unto
that
power
whereby
in
the
beginning
He
made
some
things
of
nothing
,
and
some
things
of
pre-existing
matter
,
but
such
as
was
wholly
unfit
and
indisposed
for
those
things
to
be
made
of
it
,
Gen.
2.
7.
22.
considering
,
that
in
this
great
and
mighty
work
of
God
He
maketh
those
,
who
were
wholly
indisposed
to
good
,
and
averse
from
it
,
(
Psal.
81.
11.
)
yea
perverse
resisters
of
all
motions
towards
that
which
is
godly
and
holy
,
(
Job
21.
14.
)
to
be
true
lovers
of
it
,
and
walkers
in
its
for
,
this
much
is
implyed
,
while
he
saith
,
we
are
His
workmanship
,
created
,
&c.
3.
Christ
behoved
to
strike
in
as
Mediator
betwixt
God
and
us
,
before
we
could
be
made
this
new
workmanship
;
the
life
,
which
we
have
by
this
new
creation
,
being
purchased
by
His
death
,
1
Joh.
4.
9.
and
applied
unto
us
by
His
power
,
after
He
is
now
arisen
from
death
,
Act.
5.
31.
The
furniture
,
whereupon
the
actions
of
this
life
are
performed
,
coming
also
from
Him
,
Joh
15.
-5.
for
,
saith
he
,
we
are
His
workmanship
,
created
in
Christ
Jesus
.
4.
Believers
are
made
new
creatures
,
not
to
live
idlely
,
or
to
work
wickedly
,
but
that
they
may
in
the
whole
course
of
their
life
make
conscience
of
good
works
:
which
are
not
only
works
of
charity
,
or
duties
of
immediate
worship
,
but
every
duty
,
whether
of
worship
,
(
Act.
10.
-2.
)
or
of
our
callings
(
Act.
9.
36.
39.
)
whether
to
God
,
or
man
,
or
to
our selves
,
(
Tit.
2.
12.
)
which
is
warranted
in
the
Word
as
lawfull
,
or
commanded
as
necessary
,
(
Mic.
6.
8.
)
gone
about
by
a
man
regenerate
,
and
in
Christ
,
(
Mat.
7.
17
,
18.
)
by
vertue
of
influence
from
the
Spirit
of
Christ
,
(
Phil.
2.
13.
)
for
Gods
glory
,
as
the
main
end
of
the
worker
,
(
1
Cor.
10.
31.
)
and
with
due
respect
had
to
all
necessary
circumstances
,
Psal.
1
.
-3
every
duty
of
that
kind
,
so
gone
about
,
is
a
good
work
,
which
Paul
saith
they
were
created
unto
in
Christ
Jesus
,
even
unto
good
works
.
5.
Though
many
actions
of
unregenerate
men
are
materially
good
,
and
very
usefull
both
for
themselves
and
others
,
Rom.
2.
14.
yet
no
unregenerate
man
can
do
any
work
,
which
is
spiritually
good
and
acceptable
to
God
:
even
their
good
works
are
but
shining
sins
,
as
being
destitute
of
a
great
part
of
these
necessary
requisites
unto
a
good
work
,
mentioned
in
the
former
Doctrine
:
for
,
Paul
sheweth
that
a
man
must
be
a
new
creature
and
Gods
workmanship
,
before
he
can
do
a
good
work
;
for
,
we
are
,
saith
he
,
Gods
workmanship
,
created
in
Christ
Jesus
unto
good
works
.
6.
Though
good
works
be
not
necessary
to
merit
or
purchase
salvation
;
yet
are
they
necessary
unto
those
who
are
justified
and
saved
,
in
severall
respects
,
not
only
as
they
are
the
necessary
fruit
and
end
of
regeneration
,
and
as
they
are
the
way
which
leadeth
to
heaven
(
their
necessity
in
both
which
respects
is
grounded
upon
the
present
Scripture
)
but
they
are
necessary
also
,
as
evidences
of
our
right
to
salvation
,
1
Joh.
3.
14.
as
a
guard
to
preserve
peace
with
our
own
consciences
,
2
Cor.
1.
12.
as
evidences
of
our
thankfulnesse
to
God
and
Christ
,
who
hath
freely
saved
us
,
1
Pet.
2.
9.
and
for
the
edification
of
others
,
Matth.
5.
16.
for
,
the
Apostle's
scope
is
to
prove
,
that
as
we
are
not
saved
by
works
,
so
that
good
works
are
necessary
in
other
respects
;
We
are
created
unto
good
works
,
which
He
hath
fore-ordained
,
that
we
should
walk
in
them
.
7.
Christians
are
like
unto
those
who
walk
in
a
journey
from
one
place
unto
another
,
through
a
streight
and
beaten
way
which
lyeth
betwixt
,
in
so
far
as
they
advance
from
sin
(
Ezek.
18.
31.
)
to
heaven
,
(
Phil.
3.
14.
)
in
the
way
of
holinesse
and
good
works
:
for
,
the
word
rendered
to
walk
,
whereby
he
expresseth
what
should
be
the
daily
exercise
of
a
renewed
man
,
is
a
metaphore
taken
from
those
who
travell
in
a
journey
,
and
he
maketh
the
way
wherein
they
walk
to
be
good
works
;
which
God
hath
before
ordained
,
that
we
should
walk
in
them
.
8.
The
Lord
hath
prepared
,
and
made
ready
good
works
,
as
a
beaten
path
,
wherein
His
renewed
people
may
walk
without
any
discourageing
or
perplexing
difficulty
,
in
so
far
,
as
He
not
only
hath
ordained
in
His
eternall
and
unchangeable
decree
,
that
they
shall
make
conscience
of
good
works
,
which
seemeth
to
be
mainly
meaned
by
His
fore-ordaining
of
good
works
here
spoken
of
,
but
He
doth
also
hold
forth
the
rule
of
good
works
in
His
Word
,
Psal.
119.
9.
and
by
examples
also
,
which
make
the
rule
more
easie
to
be
followed
,
Heb.
12.
1.
He
reneweth
their
wills
,
and
furnisheth
them
with
inward
power
and
ability
to
do
these
works
,
Ezek.
36.
27.
and
exciteth
and
actuateth
that
power
by
His
renewed
influence
,
thereby
making
it
to
work
,
Philip.
2.
13.
In
all
which
respects
,
good
works
may
be
said
to
be
prepared
by
God
,
as
the
word
,
rendred
fore-ordained
,
may
also
read
;
which
God
hath
fore-ordained
,
or
prepared
,
that
we
should
walk
in
them
.
Vers.
11.
Wherefore
remember
that
ye
being
in
time
passed
Gentiles
in
the
flesh
,
who
are
called
uncircumcision
by
that
which
is
called
the
circumcision
in
the
flesh
made
by
hands
.
HEre
beginneth
the
second
part
of
the
Chapter
,
where
the
Apostle
,
for
the
further
establishment
of
those
Ephesians
in
the
Doctrine
of
salvation
through
free
grace
in
Christ
,
doth
more
largely
insist
upon
the
former
purpose
contained
in
the
first
part
of
the
Chapter
,
with
a
more
particular
application
of
it
to
the
Ephesians
,
and
in
them
to
all
the
Gentiles
.
And
,
first
,
(
by
exhorting
them
to
remember
their
former
misery
,
while
they
were
in
Gentilisme
)
he
giveth
;
in
this
and
the
following
verse
,
a
most
lively
description
of
their
then
miserable
state
,
as
first
,
that
they
were
in
the
flesh
,
that
is
,
the
flesh
of
their
foreskine
not
being
cut
off
by
circumcision
,
they
were
not
only
destituted
of
that
ordinance
,
but
also
of
all
other
soul-saving
ordinances
of
Gods
Worship
,
unto
the
enjoying
whereof
,
circumcision
gave
a
right
and
entrance
,
Exod.
12.
44.
Secondly
,
This
their
miserable
estate
was
matter
also
of
their
reproach
;
the
Jews
making
their
want
of
Circumcision
a
continuall
upcast
unto
them
,
which
he
hinteth
at
,
by
shewing
that
the
carnall
Jews
,
who
were
only
circumcised
in
the
flesh
by
the
hands
of
men
,
but
not
in
their
hearts
by
the
Spirit
of
God
,
did
not
cease
to
reproach
the
converted
Christian
Gentiles
with
uncircumcision
,
even
at
that
present
time
,
when
circumcision
and
the
rest
of
those
Leviticall
ordinances
were
now
abrogated
.
Doct.
1.
Even
Believers
having
attained
to
the
sense
of
Gods
mercy
in
Christ
,
are
very
prone
to
forget
that
wo
and
misery
,
which
they
were
under
,
before
their
delivery
from
it
:
for
,
the
watchword
here
given
to
those
Ephesians
,
supposeth
so
much
;
Wherefore
remember
,
saith
he
.
2.
Those
who
are
converted
,
ought
frequently
to
remember
,
and
call
to
mind
their
sin
and
misery
,
under
which
they
were
before
God
shew
them
mercy
,
though
not
to
take
pleasure
in
the
remembrance
of
it
,
Ezek.
23.
19.
21.
nor
to
despair
of
,
or
question
Gods
mercy
in
order
to
their
delivery
from
it
:
Isa.
1.
18.
yet
,
that
hereby
they
may
be
provoked
to
pity
towards
others
,
who
are
yet
in
that
state
,
Tit.
3.
2
,
3.
to
greater
fruitfulnesse
in
good
works
for
the
time
to
come
,
Rom.
6.
19.
and
to
magnifie
the
riches
of
Gods
mercy
in
their
delivery
from
that
wofull
state
,
1
Tim.
1.
13.
14.
and
that
they
may
be
kept
humble
under
their
present
enjoyments
,
Ezek.
20.
43.
for
,
therefore
doth
the
Apostle
exhort
those
Ephesians
to
remember
their
former
sin
and
misery
;
Wherefore
remember
,
saith
he
,
that
in
times
past
ye
were
.
3.
Christians
,
in
order
to
the
more
effectual
bringing
about
of
the
forementioned
ends
,
ought
not
only
remember
that
sin
and
misery
,
which
was
common
unto
them
with
others
,
but
also
,
and
chiefly
would
search
out
,
and
call
to
mind
wherein
their
sin
and
misery
did
exceed
the
sin
and
misery
of
others
:
for
,
Paul
biddeth
them
here
remember
that
misery
,
which
in
a
great
part
was
peculiar
unto
themselves
as
Gentiles
,
and
which
they
had
more
than
the
Jews
;
Wherefore
remember
,
that
ye
being
in
time
past
Gentiles
in
the
flesh
.
4.
The
consideration
of
Gods
rich
grace
through
Jesus
Christ
,
whereby
alone
He
carrieth
on
the
salvation
of
lost
sinners
in
all
its
steps
,
may
be
a
great
encouragement
,
and
a
strong
argument
to
inforce
this
duty
of
searching
out
and
calling
to
mind
our
matchlesse
sin
and
misery
:
and
that
because
this
rich
grace
hath
not
only
a
remedy
for
all
our
sin
and
misery
in
it
,
Rom.
5.
20.
but
also
it
is
most
perceived
and
felt
in
its
sweet
and
lively
effects
,
when
the
soul
is
most
affected
with
the
sense
of
its
own
vilenesse
,
Luk.
15.
21
,
22.
for
,
the
Apostle
,
having
spoken
of
Gods
rich
grace
,
whereby
we
are
saved
through
faith
in
Christ
,
he
inferreth
as
a
conclusion
thence
,
Wherefore
remember
that
ye
being
in
time
past
Gentiles
in
the
flesh
.
5.
Though
it
is
now
under
the
New
Testament
no
more
,
but
much
lesse
miserable
to
be
born
a
Gentile
,
than
to
be
born
a
Jew
,
Rom.
11.
20.
Yet
,
to
have
been
born
a
Gentile
,
and
not
of
Abrahams
race
,
was
once
,
to
wit
,
before
Christ
came
in
the
flesh
,
a
sad
and
miserable
lot
:
for
,
when
he
is
calling
to
mind
their
former
misery
,
he
biddeth
them
remember
that
they
were
in
time
past
Gentiles
.
6.
Those
,
who
are
born
without
the
bounds
of
the
Church
,
and
live
not
under
the
drop
of
divine
Ordinances
,
are
in
a
poor
and
wofull
case
,
as
being
not
only
under
wrath
,
and
destitute
of
any
actuall
interest
in
the
blessing
(
which
piece
of
misery
is
common
to
them
with
all
the
unregenerate
,
whether
within
or
without
the
visible
Church
.
See
ver.
-2.
)
but
destitute
also
of
all
those
means
,
whereby
the
blessing
useth
to
be
conveyed
,
Rom.
10.
14
,
15.
so
that
their
salvation
is
not
in
an
ordinary
way
possible
:
for
,
while
he
is
calling
to
mind
their
former
misery
,
he
biddeth
them
remember
they
were
Gentiles
in
the
flesh
,
that
is
,
destitute
of
Circumcision
the
leading
ordinance
,
and
consequently
destitute
of
all
Ordinances
,
having
no
part
nor
communion
with
Gods
Church
neither
outwardly
,
nor
spiritually
,
as
he
explaineth
himself
,
ver.
12.
7.
As
the
contemning
,
even
of
outward
Ordinances
,
is
no
small
sin
before
God
,
1
Sam.
2.
17.
with
24.
So
it
is
matter
of
just
shame
and
reproach
before
men
,
which
did
hold
especially
in
the
contempt
of
Circumcision
under
the
Old
Testament
;
it
being
then
a
seal
of
the
Covenant
,
Gen.
17.
10.
the
outward
badge
of
the
Lords
people
,
Gen.
17.
14.
and
a
leading
Ordinance
,
giving
right
and
entrance
to
the
enjoyment
of
all
other
Ordinances
,
Exod.
12.
44.
and
it
doth
no
lesse
hold
in
Baptism
under
the
New
Testament
,
seing
the
Sacraments
of
the
New
Testament
are
of
as
much
worth
,
as
the
Sacraments
of
the
Old
;
and
Baptism
serveth
for
the
same
ends
now
,
which
are
presently
mentioned
to
have
been
the
uses
,
for
which
Circumcision
did
serve
then
:
for
,
although
Paul
doth
only
mention
expresly
,
that
uncircumcision
was
unjustly
cast
up
to
the
Christian
Gentiles
by
the
carnall
and
hypocriticall
Jews
in
the
present
time
wherein
he
wrote
,
yet
hereby
he
would
have
them
to
remember
how
this
was
matter
of
just
reproach
and
upcast
unto
them
,
even
from
the
godly
Jews
in
former
times
,
when
Circumcision
stood
in
force
,
and
that
this
disgrace
and
reproach
,
was
a
part
of
their
former
misery
,
(
See
1
Sam.
17.
26
,
36.
)
who
are
called
uncircumcision
,
&c.
8.
There
are
two
things
in
every
Sacrament
,
to
wit
,
an
outward
action
upon
the
outward
man
by
the
outward
instrument
,
and
an
inward
action
upon
the
inward
man
by
the
hand
and
Spirit
of
God
;
for
,
so
was
it
in
Circumcision
,
the
outward
action
being
here
expressed
by
Circumcision
in
the
flesh
made
with
hands
,
which
implieth
there
was
another
inward
action
,
spoken
of
Col.
2.
11.
9.
There
are
not
a
few
within
the
visible
Church
,
who
rest
upon
the
outward
action
done
by
man
in
the
Sacrament
,
as
if
that
alone
were
sufficient
,
and
do
not
seek
after
that
which
God
doth
inwardly
work
upon
the
heart
:
And
so
do
use
Sacraments
as
sorcerers
do
their
charms
and
spels
,
where
the
bare
rehearsing
of
some
set
form
of
words
,
with
such
a
composed
strain
of
outward
carriage
and
gesture
,
is
relied
upon
for
the
producing
of
wonderfull
effects
:
for
,
of
this
sort
were
those
who
are
here
called
the
Circumcision
in
the
flesh
made
by
hands
,
that
is
,
such
who
rested
upon
the
outward
action
,
and
sought
after
no
more
but
it
.
10.
They
have
very
frequently
least
of
Religion
in
reality
and
effect
,
who
are
most
puft
up
with
the
conceit
of
their
own
Religion
,
and
make
greatest
noise
about
things
least
necessary
in
Religion
,
or
which
are
in
themselves
indifferent
,
as
if
the
greatest
stresse
of
Religion
did
ly
in
those
:
for
,
those
,
who
boasted
themselves
of
their
Religion
and
Circumcision
against
the
uncircumcised
Gentiles
,
and
did
place
their
whole
Religion
in
Circumcision
,
and
the
rest
of
those
mosaicall
Ordinances
now
abolished
,
were
the
Circumcision
in
the
flesh
made
with
hands
,
that
is
,
such
as
had
only
the
outward
form
of
Religion
,
but
not
the
life
and
power
of
it
.
11.
As
it
is
a
great
reproach
to
be
despisers
of
Ordinances
;
So
it
is
but
a
poor
credit
for
people
to
have
Ordinances
,
if
they
rest
upon
the
outside
of
them
,
not
labouring
to
have
life
and
power
conveyed
from
God
through
them
:
for
,
Ordinances
,
so
rested
upon
,
as
they
will
increase
peoples
judgement
afterwards
,
Mat.
11.
22.
So
they
prove
a
fearfull
snare
in
the
mean
time
,
in
so
far
as
they
are
usually
relied
upon
for
salvation
,
Philip.
3.
7
▪
and
occasion
is
taken
from
them
to
neglect
all
other
duty
both
to
God
and
man
,
Jer.
7.
10.
for
,
Paul
doth
here
speak
of
it
as
a
thing
disgracefull
;
who
are
called
,
saith
he
,
Circumcision
in
the
flesh
made
with
hands
.
Vers.
12.
That
at
that
time
ye
were
without
Christ
,
being
aliens
from
the
common-wealth
of
Israel
,
and
strangers
from
the
covenants
of
promise
,
having
no
hope
,
and
without
God
in
the
world
.
THe
Apostle
,
thirdly
,
doth
here
branch
forth
their
misery
at
that
time
when
they
were
unconverted
Gentiles
,
in
five
particulars
.
First
,
They
were
without
Christ
,
as
being
not
only
without
all
saving
and
reall
interest
in
Christ
,
which
was
common
to
them
with
all
the
unregenerate
,
whether
without
,
or
within
the
visible
Church
,
Gal.
5.
2.
but
also
without
an
offer
of
Christ
in
the
Ministery
of
the
Gospel
,
as
they
were
Gentiles
,
without
the
bounds
of
the
visible
Church
,
Psal.
147.
20.
Secondly
,
They
were
aliens
from
the
common-wealth
of
Israel
,
having
no
union
or
communion
,
neither
with
the
invisible
Church
of
true
Believers
,
which
was
common
to
them
with
all
the
unregenerate
,
Rom.
2.
●8
.
nor
yet
with
the
visible
Church
of
Professors
,
which
was
in
those
times
among
the
people
of
Israel
,
Deut.
32.
8.
And
this
latter
alienation
was
peculiar
to
them
,
as
they
were
unchurched
Gentiles
,
Psal.
76.
1.
Thirdly
,
They
were
strangers
to
the
covenants
of
promise
,
that
is
,
the
Covenant
of
Grace
made
with
Adam
after
the
fall
(
Gen.
3.
15.
)
and
afterwards
frequently
renewed
with
Abraham
,
Gen.
17.
7.
Isaac
,
Gen.
26.
3.
Iacob
Gen.
28.
13
,
14.
with
Israel
upon
mount
Sinai
,
Exod.
24.
7.
and
in
the
plains
of
Moab
,
Deut.
29.
1.
&c.
and
with
David
,
2
Sam.
23.
5.
And
therefore
it
is
called
Covenants
in
the
plurall
number
,
though
it
was
alwayes
one
and
the
same
Covenant
in
substance
;
the
substantiall
sum
thereof
being
alwayes
comprised
in
that
one
comprehensive
and
fountain-promise
,
Gen.
3.
-15.
or
Gen.
12.
-
3.
which
seemeth
to
be
here
pointed-at
by
the
word
,
promise
in
the
singular
number
;
of
which
promise
,
all
the
following
promises
,
made
to
Abraham
,
David
and
the
rest
,
were
but
branches
,
or
more
full
explanations
.
Now
,
they
are
said
to
have
been
strangers
to
this
Covenant
,
not
only
,
because
they
had
no
actuall
interest
in
the
saving
blessings
of
remission
of
sins
,
grace
here
,
and
glory
hereafter
,
which
were
promised
in
that
Covenant
,
Gal.
3.
8.
(
and
this
was
common
to
them
,
with
all
the
unregenerate
,
Psal.
50.
16
,
17.
)
But
also
they
had
not
so
much
as
this
Covenant
revealed
unto
them
,
neither
that
it
was
,
nor
of
what
kind
,
or
upon
what
conditions
it
was
;
neither
had
they
an
offer
of
it
by
the
publick
Ministery
of
the
Word
,
and
so
were
not
within
the
very
outward
bond
of
it
,
neither
had
any
right
to
the
externall
priviledges
of
this
Covenant
,
Deut.
4.
7
,
8.
which
estrangement
was
peculiar
unto
them
,
as
they
were
unchurched
Gentiles
,
Deut.
29.
10
,
11
,
12.
Fourthly
,
They
were
without
hope
,
not
only
without
that
saving
grace
of
hope
,
which
floweth
from
faith
laying
hold
upon
the
Covenant
of
promise
,
Rom.
15.
13.
and
sustaineth
the
heart
in
the
patient
and
well-grounded
expectation
of
the
thing
promised
and
believed
,
1
Thess.
5.
8.
and
this
was
also
common
to
them
with
all
the
unregenerate
,
Job
8.
13
,
14.
But
also
,
they
were
in
a
condition
so
hopelesse
,
that
their
salvation
was
not
in
an
ordinary
way
possible
,
as
being
wholly
destituted
of
those
means
,
whereby
God
doth
ordinarily
convert
and
save
sinners
,
Psal.
147.
20.
and
this
was
peculiar
unto
them
as
they
were
unchurched
Gentiles
,
Rom.
9.
4.
Fifthly
.
They
were
without
God
,
or
atheists
,
not
as
if
they
had
been
deprived
of
all
sense
of
a
Deity
,
(
for
they
worshipped
false
gods
,
Acts
14.
12
,
13.
)
nor
yet
,
as
if
they
had
been
without
the
reach
and
care
of
Gods
over-ruling
and
all-upholding
providence
,
Acts
17.
28.
but
they
were
without
the
knowledge
of
the
true
God
,
Gal.
4.
8.
or
,
though
they
had
some
confused
knowledge
,
even
of
the
true
God
,
Rom.
1.
19.
yet
He
was
not
their
reconciled
God
in
Christ
,
Col.
1.
21.
neither
did
they
give
Him
that
worship
and
glory
,
which
is
due
unto
God
,
and
was
prescribed
by
Him
in
His
Word
,
Rom.
1.
21
,
22.
And
lastly
,
He
addeth
,
that
they
were
without
God
in
the
world
:
which
words
,
in
the
world
,
may
be
looked
upon
,
as
a
generall
clause
relating
to
all
the
particular
branches
of
their
misery
before
mentioned
.
And
he
seemeth
hereby
to
condiscend
,
what
that
bypast
time
was
,
wherein
all
that
he
hath
spoken
was
verified
in
them
,
to
wit
,
when
they
were
in
the
world
,
that
is
,
without
the
Church
,
as
the
world
is
frequently
taken
in
opposition
to
Gods
Church
,
Joh.
15.
19.
and
17
,
14.
and
especially
to
the
truely
regenerate
in
the
Church
,
1
Joh.
5.
-19.
Doct.
1.
As
those
who
are
converted
,
would
frequently
call
to
mind
that
sin
and
misery
under
which
they
were
when
God
did
call
them
(
See
vers.
11.
Doct.
2.
)
so
because
an
abstract
view
of
sin
and
misery
in
the
general
,
doth
not
much
affect
the
heart
,
therefore
they
ought
to
branch
forth
and
call
to
mind
their
misery
in
its
severall
heads
and
parcels
,
that
so
they
may
be
the
more
affected
with
it
:
for
,
the
Apostle
,
having
exhorted
them
to
remember
their
former
misery
,
he
doth
not
only
give
them
a
general
view
of
it
,
ver.
11.
but
here
doth
branch
it
forth
in
five
particulars
,
which
they
were
to
remember
;
That
at
that
time
ye
were
without
Christ
,
&c.
2.
For
a
man
to
be
without
an
offer
of
Christ
,
yea
to
be
without
a
reall
interest
in
Christ
,
though
there
be
never
so
frequent
offers
of
Him
,
is
a
dolefull
,
sad
and
dangerous
case
;
for
,
to
want
a
reall
and
saving
interest
in
Christ
,
is
to
want
life
,
(
1
Joh.
5.
12.
)
light
,
(
Joh.
1.
4
,
5.
)
strength
,
(
Joh.
15.
-5.
)
liberty
,
(
Joh.
8.
36.
)
and
acceptation
with
God
,
Mat.
3.
17.
And
to
have
a
saving
interest
in
Christ
,
doth
make
a
man
truly
happy
,
what
ever
be
his
misery
otherwise
:
for
,
he
maketh
this
the
first
branch
of
their
misery
,
and
that
which
virtually
compriseth
all
the
rest
,
even
that
at
that
time
they
were
without
Christ
.
3.
Though
Christ
from
all
eternity
had
a
right
unto
,
and
interest
in
the
Elect
,
they
being
given
over
unto
Him
in
the
Covenant
of
Redemption
,
Joh.
6.
39.
yet
they
never
have
,
nor
can
plead
any
interest
in
Him
,
or
in
those
saving
benefits
,
which
were
purchased
by
Him
,
untill
they
be
effectually
called
,
and
do
actually
believe
in
Him
;
for
,
though
God
from
all
eternity
had
chosen
in
Christ
those
who
were
truly
Godly
among
the
Ephesians
,
cap.
1.
4.
yet
untill
their
effectuall
calling
,
they
were
without
Christ
,
as
without
Christ
did
speak
their
not
having
an
actuall
interest
in
Him
;
That
at
that
time
ye
were
without
Christ
.
4.
Though
Jesus
Christ
was
not
so
clearly
manifested
unto
the
Jewish
Church
,
as
He
now
is
under
the
Gospel
,
2
Cor.
3.
14.
yet
,
they
were
not
then
altogether
without
Christ
,
they
had
Him
revealed
unto
them
,
though
but
darkly
in
the
Word
,
Gen.
12.
3.
and
in
their
daily
sacrifices
,
which
were
types
and
shadows
of
Him
,
Col.
2.
17.
yea
,
and
the
Godly
then
had
reall
interest
by
faith
in
Him
,
Joh.
8.
56.
and
in
those
saving
benefits
,
which
then
were
to
be
,
and
now
are
actually
purchased
by
Him
,
Rom.
3.
25.
for
,
the
Gentiles
are
here
said
,
in
opposition
to
the
Jews
,
to
have
been
at
that
time
without
Christ
;
whereby
it
is
implyed
,
that
the
Jewish
Church
was
not
without
Him
.
5.
It
is
no
small
happinesse
for
men
and
women
to
have
union
and
communion
with
the
Church
of
Christ
;
It
is
even
an
happinesse
in
its
own
kind
,
and
comparatively
to
be
members
of
His
visible
Church
;
for
,
thereby
we
partake
of
all
the
priviledges
thereof
,
which
are
Gods
speciall
care
and
government
,
Isa.
4.
5
,
6.
protection
,
and
preservation
in
all
ages
,
notwithstanding
the
opposition
of
all
enemies
,
Isa.
31.
4
,
5.
the
enjoyment
of
the
ordinary
means
of
salvation
,
Psal.
147.
19.
and
the
externall
communion
of
the
Saints
by
partaking
of
the
same
ordinances
,
1
Cor.
10.
17.
and
the
mutuall
gifts
one
of
another
,
1
Thess.
5.
11.
together
with
the
offers
of
Christ
and
salvation
upon
such
terms
as
they
are
proponed
in
the
Gospel
,
Act.
13.
38.
But
it
is
much
more
happinesse
to
be
members
of
the
invisible
Church
of
Believers
;
for
thereby
we
do
partake
of
all
the
saving
benefits
and
special
priviledges
thereof
:
which
are
union
with
Christ
,
as
her
head
and
Husband
,
Eph.
5.
23.
30.
communion
with
Him
in
all
the
saving
fruits
of
His
Redemption
,
relating
either
to
grace
here
,
or
glory
hereafter
,
chap.
1.
3.
together
with
that
communion
,
which
Believers
have
among
themselves
,
in
their
mutuall
partaking
of
the
gifts
and
graces
one
of
another
,
1
Cor.
12.
25
,
26.
And
to
be
deprived
of
all
union
and
communion
with
Christs
Church
,
is
a
wofull
,
sad
,
and
miserable
case
:
for
,
Paul
maketh
this
the
second
branch
of
their
misery
,
that
they
were
aliens
from
the
commonwealth
of
Israel
.
6.
So
strait
and
nigh
is
that
union
betwixt
Christ
and
His
Church
,
that
separation
from
,
or
union
with
the
one
,
inferreth
separation
from
,
or
union
with
the
other
:
and
in
the
same
respect
and
degree
,
wherein
men
are
separated
from
,
or
united
with
Christ
,
they
are
in
some
answerable
respect
and
degree
separated
from
,
or
united
with
His
Church
:
for
,
the
Apostle
conjoyneth
these
two
,
as
of
equall
extent
;
Ye
were
without
Christ
,
as
being
aliens
from
the
commonwealth
of
Israel
.
7.
As
the
Lord
hath
been
graciously
pleased
to
transact
with
man
about
that
obedience
,
which
he
oweth
unto
God
,
as
his
soveraign
Lord
and
Creator
,
in
the
way
of
Covenant
,
or
mutuall
paction
and
agreement
;
wherein
,
for
his
better
encouragement
to
discharge
the
duty
required
of
him
,
the
Lord
doth
assure
him
of
a
rich
reward
,
Joh.
3.
16.
So
,
the
Covenant
which
God
hath
entered
with
fallen
man
,
is
a
Covenant
of
promise
,
wherein
the
thing
promised
is
freely
given
,
and
not
for
any
worth
in
him
to
whom
it
is
given
:
for
,
as
his
affirming
that
the
Gentiles
were
strangers
to
the
Covenants
of
promise
,
implyeth
that
the
Church
was
no
stranger
to
the
Covenant
,
but
that
God
did
deal
with
them
by
way
of
Covenant
;
so
the
word
promise
in
the
Originall
,
signifieth
a
free
promise
,
where
the
thing
promised
is
freely
bestowed
;
And
strangers
from
the
Covenants
of
promise
.
8.
For
men
to
live
and
die
without
an
offer
of
the
Covenant
of
grace
made
unto
them
to
be
entered
by
them
,
is
a
wofull
,
sad
,
and
dangerous
case
;
for
hereby
they
are
not
only
deprived
of
all
the
priviledges
of
the
visible
Church
,
mentioned
,
Doct.
5.
to
which
the
tender
of
this
gracious
Covenant
unto
a
people
,
and
their
professed
subjection
to
it
,
doth
give
right
,
(
the
Covenant
being
the
Churches
Chartor
,
whereby
she
holdeth
all
these
priviledges
,
Act.
2.
38.
with
39.
)
but
their
salvation
in
that
case
is
also
rendered
in
an
ordinary
way
impossible
,
there
being
not
so
much
as
an
offer
of
it
,
nor
a
making
known
unto
them
the
terms
and
conditions
whereupon
salvation
may
be
had
:
yea
,
and
further
,
to
be
without
an
actuall
interest
and
right
to
the
saving
blessings
of
that
gracious
Covenant
,
arising
from
the
grace
of
saving
faith
,
laying
hold
upon
those
blessings
,
and
the
offer
of
them
in
the
Covenant
,
is
a
case
in
some
respects
no
lesse
lamentable
,
sad
,
and
dangerous
(
which
is
the
case
of
all
who
are
unregenerate
,
even
though
they
be
members
of
the
visible
Church
,
and
so
within
the
outward
bond
of
the
Covenant
,
and
do
enjoy
the
common
blessings
thereof
,
(
Rom.
9.
4.
Matth.
20.
-16.
)
for
,
such
are
not
only
destitute
of
an
claim
and
title
to
any
of
those
spirituall
blessings
,
which
are
offered
in
the
rich
and
precious
promises
of
this
Covenant
,
Jer.
31.
33
,
34.
and
32.
39
,
40.
but
also
shall
have
no
advocate
to
plead
for
them
,
Matth.
7.
23.
are
bound
to
fulfill
the
whole
Law
,
else
they
can
never
be
saved
,
Gal.
5.
3.
and
have
no
strength
allowed
upon
them
for
the
fulfilling
of
it
but
their
own
,
(
for
they
are
without
Christ
)
must
stand
and
fall
at
Gods
tribunall
,
according
to
that
dreadfull
and
terrible
sentence
of
the
Covenant
of
works
,
Gal.
3.
10.
yea
,
it
shall
go
worse
with
them
in
the
great
day
,
than
with
those
who
never
heard
the
Gospel
,
Matth.
11.
22.
So
that
the
case
of
such
is
most
miserable
:
for
,
the
Apostle
maketh
this
the
third
branch
of
their
misery
,
even
that
they
were
strangers
from
the
Covenants
of
promise
,
without
all
title
or
interest
either
to
the
outward
priviledges
,
or
saving
blessings
of
that
Covenant
.
9.
As
those
,
who
are
without
the
offer
of
Christ
in
the
Gospel
,
without
the
bounds
of
the
visible
Church
,
and
the
external
bond
of
the
Covenant
of
grace
,
are
in
a
case
altogether
hopelesse
;
their
salvation
being
in
an
ordinary
way
altogether
impossible
:
So
all
unregenerate
men
,
even
those
who
are
within
the
Church
,
and
have
no
real
interest
in
Christ
,
or
the
saving
benefits
of
the
Covenant
of
grace
,
by
the
grace
of
faith
,
and
have
no
union
or
communion
with
the
invisible
Church
of
sound
Believers
,
all
such
are
destituted
of
the
true
and
saving
grace
of
hope
for
heaven
and
salvation
,
and
those
other
good
things
promised
in
the
Word
,
even
that
hope
which
is
grounded
upon
the
Word
,
(
Psal.
119.
49.
)
and
the
mercies
of
God
,
(
Psal.
147.
11.
)
and
not
upon
our
own
performances
,
Matth.
7.
22.
and
beareth
up
the
heart
under
all
discouragements
,
Psal.
119.
81.
yea
,
and
setteth
the
man
who
hath
it
upon
the
task
of
purifying
his
own
heart
,
1
Joh.
3.
-3.
All
unregenerate
men
are
destituted
of
this
hope
,
whatever
false
hopes
,
blind
confidence
,
and
daring
presumption
they
may
entertain
in
their
hearts
,
Deut
29.
19.
for
,
the
Apostle
,
having
affirmed
of
those
Ephesians
,
that
at
that
time
they
were
without
Christ
,
&c.
he
addeth
they
were
also
without
hope
,
that
is
,
their
salvation
was
in
an
ordinary
way
hopelesse
,
to
wit
,
as
they
were
without
the
offer
of
Christ
,
and
the
Doctrine
of
the
Covenant
,
and
they
were
destitute
of
the
grace
of
hope
,
as
being
without
actuall
interest
in
Christ
by
faith
,
&c.
and
unregenerate
;
having
no
hope
.
10.
To
be
wholly
destitute
of
this
true
and
saving
grace
of
hope
,
is
a
most
wofull
,
dangerous
,
and
lamentable
case
:
for
hereby
men
do
live
in
continuall
hazard
of
spirituall
shipwrack
,
being
destitute
of
the
anchor
of
their
soul
,
Heh.
6.
19.
hereby
they
are
exposed
to
deadly
blows
from
sin
,
Satan
and
worldly
discouragements
,
being
destitute
of
their
helmet
,
Eph.
6.
17.
hereby
they
want
a
necessary
spur
and
incitement
to
diligence
in
duties
,
1
Joh.
3.
3.
yea
,
and
hereby
they
cannot
choose
but
die
either
in
stupid
senslesnesse
,
Job
21.
13.
or
in
desperate
diffidence
,
Gen.
4.
13.
for
,
he
maketh
this
the
fourth
branch
of
their
misery
,
that
they
had
no
hope
,
which
includeth
mainly
their
wanting
the
grace
of
hope
;
having
no
hope
,
saith
he
.
11.
There
is
no
knowledge
of
God
,
as
we
ought
,
or
énjoying
of
Him
,
except
we
know
Him
in
Christ
,
and
come
to
Him
by
Christ
:
for
,
the
Apostle
maketh
their
being
without
Christ
,
and
their
being
without
God
,
to
go
together
;
And
without
God
in
the
world
,
saith
he
.
12.
As
not
only
profane
avowed
Atheists
are
without
God
,
but
those
also
,
who
do
not
know
the
true
God
,
and
give
not
to
Him
that
trust
,
love
,
fear
and
joy
,
above
what
they
give
unto
any
other
thing
else
,
and
who
do
not
labour
to
have
Him
made
their
own
God
;
So
to
be
thus
without
God
,
is
a
wofull
,
sad
,
and
lamentable
case
,
even
the
head-stone
of
all
that
misery
which
any
creature
can
be
under
:
for
hereby
God
remaineth
their
enemy
,
Col.
1.
21.
All
the
creatures
are
against
them
,
Hos.
2.
18.
and
they
themselves
are
under
the
drop
of
Gods
eternall
wrath
and
vengeance
:
(
See
,
ver.
-2.
)
for
,
the
Apostle
affirmeth
here
of
those
Ephesians
,
that
before
their
conversion
they
were
without
God
,
though
even
then
they
had
some
knowledge
of
the
true
God
,
Rom.
1.
19.
and
he
mentioneth
this
in
the
last
place
,
as
the
sum
and
head-stone
of
all
their
misery
,
even
that
they
were
without
God
in
the
world
.
Vers.
13.
But
now
in
Christ
Jesus
,
ye
who
sometimes
were
far
off
,
are
made
nigh
by
the
bloud
of
Christ
.
HEre
beginneth
the
second
branch
of
the
second
part
of
the
Chapter
,
wherein
is
set
forth
the
present
happy
estate
of
those
Ephesians
,
together
with
the
way
how
,
and
by
whom
this
happy
lot
was
purchased
for
them
.
And
,
first
,
he
briefly
propoundeth
that
blessed
change
which
had
befallen
them
,
in
so
far
as
they
,
who
were
before
afar
off
,
to
wit
,
from
Christ
,
His
Church
,
His
Covenant
,
saving
hope
,
and
from
God
Himself
,
not
through
local
distance
,
Act.
17.
-27.
but
through
want
of
saving
interest
,
union
and
communion
with
God
,
with
Christ
and
His
Church
by
faith
,
hope
,
love
,
or
professed
subjection
to
Gods
Law
and
Ordinances
,
as
was
explained
,
ver.
12.
they
,
even
they
,
were
now
made
nigh
to
God
,
to
Christ
and
His
Church
in
the
same
sense
.
And
withall
he
briefly
sheweth
,
not
only
the
way
how
all
things
requisit
to
that
blessed
change
were
purchased
for
them
,
to
wit
,
by
the
merit
of
Christ's
death
upon
the
Crosse
,
which
was
the
accomplishment
of
all
His
other
sufferings
and
obedience
,
Joh.
19.
30.
but
also
,
how
those
things
so
purchased
,
were
actually
bestowed
upon
them
,
and
applyed
unto
them
,
to
wit
,
by
their
being
in
Christ
,
and
by
vertue
of
their
union
with
Him
.
Now
as
their
distance
,
and
severall
pieces
of
their
former
misery
did
belong
unto
them
in
two
respects
;
First
,
as
they
were
without
the
visible
Church
;
Secondly
,
as
they
were
men
unregenerate
,
in
which
respect
,
their
misery
was
common
to
them
with
all
the
unregenerate
,
whether
without
,
or
within
the
Church
,
as
was
cleared
,
ver.
12.
So
what
is
here
,
and
in
the
verses
following
spoken
of
their
delivery
,
and
present
happy
state
,
is
in
many
things
,
at
least
,
applicable
,
not
only
to
their
inward
state
,
as
being
a
great
many
of
them
truely
regenerate
,
justified
and
sanctified
,
and
therefore
members
of
the
invisible
Church
of
Believers
;
but
also
by
proportion
to
their
outward
state
,
as
being
members
of
Christs
visible
Church
,
whereby
they
enjoyed
many
rich
priviledges
,
(
See
ver.
12.
Doct.
5.
)
And
those
also
purchased
by
Christ
,
Eph.
4.
8.
11.
and
conveyed
to
the
visible
Church
,
and
every
Church-member
by
reason
of
their
visible
and
political
union
with
him
.
Job
.
15.
2.
neither
is
Scripture
hereby
rendred
ambiguous
or
doubtsome
,
as
signifying
two
diverse
things
;
for
,
whether
we
look
to
the
priviledges
of
true
Believers
,
or
of
visible
Church-members
(
the
priviledges
of
the
latter
being
the
enjoyment
of
those
blessings
in
the
offer
of
the
Gospel
,
and
a
living
under
such
means
and
ordinances
by
which
God
useth
to
convey
those
blessings
,
the
actual
possessing
of
which
,
or
present
right
unto
which
,
are
the
priviledges
of
reall
Believers
)
or
if
we
look
to
that
which
giveth
them
a
right
,
each
one
to
their
respective
priviledges
,
to
wit
,
the
grace
of
faith
,
and
a
mysticall
and
saving
union
with
Christ
upon
the
part
of
real
Believers
,
and
a
profession
of
the
doctrine
of
faith
,
either
personally
or
parentally
,
and
an
external
and
politicall
union
with
Christ
upon
the
part
of
visible
Church-members
.
I
say
,
which
of
those
be
looked
unto
,
we
will
find
so
much
of
likenesse
and
proportion
betwixt
what
belongeth
to
the
visible
Church
,
and
what
belongeth
to
the
invisible
,
that
both
may
safely
and
without
ambiguity
be
taken
up
as
intended
by
the
Spirit
of
God
to
be
expressed
in
one
and
the
same
Scripture
;
though
the
one
more
principally
,
and
the
other
secondarily
,
and
as
it
were
by
proportion
.
As
for
example
here
,
seing
the
nighnesse
and
happinesse
,
which
visible
Church-members
enjoy
,
is
only
comparative
,
and
with
respect
had
to
the
greater
misery
of
those
who
are
wholly
without
the
Church
;
and
that
it
is
but
a
misery
and
distance
,
being
compared
with
that
state
of
nighnesse
and
happinesse
which
the
truely
Regenerate
are
brought
unto
;
Therefore
I
conceive
,
that
what
is
mentioned
of
the
delivery
and
blessed
state
,
here
spoken
of
,
was
verified
mainly
and
fully
in
the
Regenerate
and
invisible
Church
of
Believers
among
them
,
and
but
proportionally
only
and
in
part
in
the
visible
Church
of
professors
:
and
therefore
I
shall
only
collect
such
doctrines
as
arise
from
it
,
being
so
considered
.
Hence
Learn
,
1.
The
more
nigh
the
consideration
of
our
miserable
and
happy
state
be
set
together
in
opposition
the
one
to
the
other
before
the
eye
of
the
soul
,
it
commendeth
and
sweetneth
our
happy
state
through
grace
the
more
:
for
,
the
Apostle's
scope
being
to
set
forth
the
happinesse
of
that
state
,
wherein
free
grace
had
placed
them
,
he
compriseth
all
their
misery
in
one
word
,
They
were
sometimes
far
off
,
and
all
their
happinesse
in
another
,
they
were
now
made
nigh
;
And
so
giveth
a
joynt
view
of
them
both
at
once
.
2.
The
People
of
God
are
not
so
to
remember
by
past
sin
and
misery
,
as
to
make
them
question
the
fruits
of
Gods
mercy
already
received
,
or
to
despair
of
receiving
more
in
time
to
come
:
for
,
having
exhorted
them
(
ver.
11.
)
to
remember
their
former
misery
,
in
the
first
place
,
he
exhorteth
them
here
to
remember
that
happy
estate
wherein
mercy
had
placed
them
in
the
next
;
But
now
—
ye
are
made
nigh
.
3.
As
it
is
the
duty
of
Converts
frequently
to
remember
their
former
sin
and
misery
:
(
See
Vers.
11.
Doct.
2.
)
So
also
to
call
to
minde
,
and
confidently
avow
that
gracious
change
which
free-grace
hath
wrought
upon
them
in
their
conversion
;
because
as
misbelief
is
ready
to
call
it
in
question
,
Isa.
50.
-
10
-
So
the
remembrance
and
avowing
of
it
,
is
most
profitable
,
in
order
to
our
own
comfort
against
the
sense
of
bypast
or
present
sin
and
misery
,
1
Cor.
6.
11.
in
order
to
our
incitement
to
the
duty
of
walking
suitably
,
chap.
4.
1.
and
to
our
incouragement
against
the
fear
of
all
imaginary
difficulties
,
which
may
occur
in
our
way
to
heaven
and
glory
,
Philip.
1.
6.
and
in
order
to
our
thankfulnesse
unto
God
for
His
so
rich
mercy
manifested
in
our
delivery
,
1
Pet.
2.
9.
for
,
the
Apostle
exhorteth
them
to
remember
this
in
the
second
place
,
That
ye
who
were
sometimes
far
off
,
are
now
made
nigh
.
4.
As
converting
grace
falleth
often
upon
those
who
are
most
gracelesse
,
and
at
greatest
distance
from
God
,
from
Christ
and
His
Church
;
So
it
bringeth
those
,
upon
whom
it
falleth
,
into
a
state
of
nearnesse
to
all
those
,
because
of
these
many
nigh
relations
,
under
which
they
stand
to
God
;
as
of
servants
,
Rom.
6.
22.
of
friends
,
Col.
1.
21.
and
sons
,
Joh.
1.
12.
and
to
Christ
,
as
of
His
Spouse
,
Cant.
4.
8.
members
,
Eph.
5.
30.
brethren
,
&c.
Heb.
2.
11.
And
because
of
these
sweet
influences
for
the
life
and
comfort
of
grace
,
which
they
receive
daily
from
Him
,
as
the
members
from
the
head
,
Col.
2.
19.
because
of
that
near
accesse
,
which
they
have
unto
God
in
Christ
,
both
as
to
their
state
and
performances
;
whereof
ver.
19.
And
because
of
that
union
,
and
communion
,
which
they
have
with
the
invisible
Church
of
Believers
,
the
congregation
of
the
first-born
(
See
Vers.
12.
Doct.
5.
)
for
,
with
relation
mainly
to
this
gracious
change
,
which
was
wrought
upon
reall
Believers
among
them
in
their
regeneration
,
he
saith
,
But
now
,
yee
,
who
sometimes
were
far
off
,
are
made
nigh
.
5.
As
this
excellent
state
of
nearnesse
to
God
and
His
Church
,
wherein
the
truely
regenerate
do
stand
,
and
all
those
excellent
privileges
which
flow
from
it
,
were
purchased
for
the
Elect
by
no
lesse
price
than
the
bloud
of
Christ
,
whose
bloud
was
the
bloud
of
God
,
Acts
20.
-28.
and
therefore
of
infinit
value
;
So
none
of
those
are
actually
bestowed
upon
,
and
applied
unto
the
Elect
,
untill
they
be
united
to
Christ
,
and
in
Him
by
saving
faith
,
as
the
branches
are
in
the
root
,
from
which
they
draw
sap
and
nourishment
:
for
,
saith
he
,
in
Christ
Jesus
ye
are
made
nigh
by
the
bloud
of
Christ
;
they
were
in
Christ
by
faith
,
before
they
attained
that
state
of
nearnesse
,
which
was
purchased
by
His
bloud
.
Vers.
14.
For
He
is
our
peace
,
who
hath
made
both
one
,
and
hath
broken
down
the
middle
wall
of
partition
between
us
:
15.
Having
abolished
in
his
flesh
the
enmity
,
even
the
law
of
Commandments
,
contained
in
Ordinances
—
THe
Apostle
being
,
next
,
more
largely
to
explain
and
prove
what
he
hath
briefly
asserted
,
that
the
Gentiles
were
made
nigh
to
God
and
His
Church
by
the
bloud
of
Christ
,
doth
,
first
,
confirm
it
by
an
argument
taken
from
Christ's
Priestly
office
,
according
to
which
He
is
not
only
the
Mediator
for
peace
,
and
peace-maker
betwixt
God
and
man
,
and
among
men
themselves
;
but
He
is
also
our
peace
,
as
being
the
propitiatory
sacrifice
,
and
having
purchased
this
peace
with
His
own
bloud
,
Isa.
53.
5.
and
so
the
very
cause
and
reason
of
this
peace
,
is
in
Himself
,
and
nothing
extrinsicall
to
Himself
.
Secondly
,
he
doth
prove
that
Christ
was
their
peace
,
by
the
effect
produced
by
Him
,
and
the
matter
of
working
this
effect
.
The
effect
it self
,
is
,
that
where
before
the
Jews
and
Gentiles
were
irrecoverably
separated
by
reason
of
their
different
Religion
and
religious
Rites
,
He
had
now
united
them
in
one
and
the
same
Church
,
which
is
said
to
have
been
then
done
,
because
it
was
in
part
done
:
for
,
the
rejecting
of
Israel
,
is
only
in
part
,
Rom.
11.
-
25
-
but
the
full
accomplishment
of
it
shall
be
when
all
Israel
,
and
the
fulnesse
of
the
Gentiles
,
shall
be
called
,
Rom.
11.
-25
,
26
-
The
manner
of
working
this
effect
,
is
set
down
in
three
phrases
,
all
signifying
one
thing
,
though
different
in
regard
of
diverse
considerations
.
First
,
He
broke
down
the
middle
wall
of
partition
,
whereby
,
as
he
explaineth
himself
in
the
following
verse
,
is
meaned
the
ceremonial
Law
,
and
it
is
called
the
middle
wall
of
partition
,
or
of
a
hedge
and
stone-wall
(
for
,
the
Original
signifieth
both
)
with
an
eye
,
questionlesse
,
to
to
the
wall
,
which
was
in
Solomons
Temple
between
the
court
of
the
People
and
of
the
Gentiles
,
which
hindered
all
manner
of
passage
,
sight
,
or
communication
betwixt
them
,
Ezek.
42.
20.
So
the
meaning
is
,
that
in
order
to
this
union
He
did
abolish
the
legall
ceremonies
,
whereby
the
Jews
were
distinguished
from
the
Gentiles
,
as
two
houses
,
by
a
mid-wall
going
betwixt
them
,
or
as
an
inclosed
Garden
is
separated
from
an
out-field
,
by
an
hedge
or
dyke
of
rough
stones
,
ver.
14.
Secondly
,
He
did
abolish
the
enmity
:
by
which
,
enmity
is
meaned
the
same
ceremoniall
Law
,
and
that
chiefly
because
it
was
the
occasion
of
a
perpetuall
standing
strife
betwixt
Jew
and
Gentile
,
while
the
Jew
reproached
the
Gentile
with
uncircumcision
and
neglect
of
Gods
worship
,
Act.
10.
28.
the
Gentile
again
reproached
the
Jew
with
circumcision
,
and
the
rest
of
these
Legall
rites
,
which
they
judged
unreasonable
,
irreligious
and
absurd
,
Esth.
3.
8.
although
those
ceremoniall
rites
may
be
also
called
enmity
with
relation
to
God
,
in
so
far
as
the
practising
of
them
by
the
Jews
was
a
real
testimony
and
confession
of
their
own
guilt
,
and
the
enmity
which
was
betwixt
them
and
God
.
See
Collos.
2.
14.
And
His
withholding
them
from
the
Gentiles
,
was
an
evidence
of
His
displeasure
,
and
enmity
against
them
,
Ps.
147.
20.
and
here
the
Apostle
expresseth
the
way
,
how
Christ
did
abolish
that
enmity
,
or
these
ceremoniall
rites
,
to
wit
,
in
His
own
flesh
,
that
is
,
by
His
death
,
which
He
suffered
in
His
flesh
,
or
humane
nature
,
1
Pet.
3.
-
18
-
Thirdly
,
he
expoundeth
what
he
meant
by
the
mid-wall
and
the
enmity
,
which
Christ
abolished
,
even
the
Law
of
Commandments
in
ordinances
.
The
first
of
which
words
,
is
more
general
,
to
wit
,
the
Law
,
as
comprehending
,
according
to
the
custom
of
the
Hebrew
language
,
all
Doctrine
revealed
to
the
Church
,
Psal.
19.
7.
and
this
is
astricted
by
the
second
word
,
which
is
more
speciall
,
to
wit
,
Commandments
,
signifying
that
Doctrine
only
,
which
commandeth
what
should
be
done
,
and
forbiddeth
what
should
not
be
done
;
and
both
those
are
astricted
by
the
third
,
which
is
yet
more
special
,
to
wit
,
Ordinances
,
whereby
are
meaned
those
Commandments
only
,
which
did
relate
to
Gods
externall
worship
,
and
were
prescribed
by
God
,
as
so
many
types
and
shadows
of
Christ
to
come
,
and
of
those
good
things
which
were
purchased
by
Him
,
Heb.
9.
9
,
10.
So
that
the
Law
and
Commandments
were
only
abolished
,
as
to
that
part
of
them
which
was
contained
in
those
Ordinances
,
ver.
15
-
.
From
ver.
14.
Learn
,
1.
Every
man
by
nature
in
himself
,
and
without
Christ
,
is
at
war
and
enmity
with
God
,
with
His
Church
,
and
chiefly
those
in
the
Church
who
are
truely
regenerate
:
he
cannot
be
subject
unto
the
Law
of
God
,
Rom.
8.
7.
And
,
as
therefore
he
hateth
the
Law-giver
,
and
those
who
yeeld
obedience
to
His
Laws
;
So
he
is
under
the
Law-givers
curse
,
Gal.
3.
10.
for
,
while
the
Apostle
speaketh
of
making
those
Ephesians
nigh
to
God
and
His
Church
by
Christ
,
he
saith
,
Christ
was
their
peace
:
which
implyeth
that
their
distance
from
those
consisted
in
hatred
of
,
and
enimity
against
them
;
for
he
is
our
peace
,
saith
he
.
2.
This
enmity
chiefly
,
which
is
between
God
and
fallen
man
,
was
irreconciliable
,
and
impossible
to
be
removed
,
except
Jesus
Christ
that
great
high
Priest
and
Prince
of
Peace
had
shed
His
bloud
and
suffered
death
,
by
the
merit
whereof
,
as
He
hath
given
satisfaction
to
a
provoked
God
,
Eph.
5.
2.
So
by
the
efficacy
and
vertue
thereof
He
subdueth
that
rebellious
disposition
against
God
,
which
naturally
is
in
us
,
Rom.
6.
6.
and
maketh
us
accept
the
offer
of
friendship
and
reconciliation
with
God
,
and
yeeld
our selves
servants
to
righteousnesse
unto
holinesse
,
Acts
5.
31.
and
so
upon
both
hands
He
maketh
peace
:
for
,
saith
he
,
He
is
our
peace
,
to
wit
,
by
His
bloud
,
spoken
of
in
the
preceeding
verse
.
3.
The
uniting
of
both
Jew
and
Gentile
in
one
Church
,
is
a
branch
of
that
peace
which
Christ
hath
purchased
with
His
bloud
:
And
that
not
only
,
because
their
actuall
union
was
,
according
as
God
in
His
wise
counsel
had
decreed
,
to
follow
upon
Christs
death
,
and
not
to
go
before
it
(
See
upon
Gal.
3.
vers.
14.
Doct.
4.
)
but
also
in
order
to
this
union
,
the
Law
of
ceremonies
behoved
to
be
abolished
,
See
Doct.
5.
and
this
called
for
Christs
death
;
See
vers.
15.
Doct.
4.
for
,
the
Apostle
having
asserted
that
Christ
was
their
peace
by
His
bloud
,
he
giveth
this
as
an
instance
,
or
effect
of
His
so
being
,
Who
hath
made
both
one
.
4.
From
the
Apostles
designing
the
ceremoniall
Law
by
a
metaphor
taken
from
houses
divided
by
a
mid-wall
,
or
from
an
orchard
,
garden
or
inclosure
,
separated
from
the
out-field
,
by
a
dyke
or
wall
of
rough
stones
,
We
learn
,
several
things
relating
to
the
nature
,
use
and
duration
of
the
ceremoniall
Law
,
which
are
the
grounds
of
the
similitude
.
And
,
first
,
as
a
wall
is
builded
by
the
owner
of
the
inclosure
,
So
the
ceremonial
Law
was
of
Gods
own
appointment
,
who
only
had
power
to
choose
what
part
of
the
world
He
thought
fit
,
to
be
an
inclosure
for
Himself
,
Deut.
32.
8.
and
to
appoint
these
means
and
ordinances
,
whereby
He
would
have
them
inclosed
and
separated
from
others
,
Exod.
25.
40.
Secondly
,
as
a
rough
wall
is
made
up
of
so
many
hard
unpolished
stones
,
not
covered
over
with
lime
or
plaister
;
So
the
ceremoniall
Law
consisted
of
many
Ordinances
,
Heb.
9.
10.
and
those
very
difficult
to
be
obeyed
,
and
an
untolerable
yoke
,
Act.
15.
10.
Thirdly
,
as
a
wall
or
hedge
incloseth
a
peece
of
ground
for
the
owners
special
use
,
(
which
therefore
is
more
painfully
manured
)
and
separateth
that
inclosure
from
the
out-field
which
lyeth
about
it
;
So
the
ceremoniall
Law
did
serve
to
inclose
the
people
of
Israel
,
as
the
Lords
own
garden
and
vineyard
,
for
bringing
forth
fruit
unto
Himself
,
Isa.
5.
7.
and
to
separate
them
from
all
the
world
besides
,
Deut.
4.
7
,
8.
as
being
a
worship
wholly
different
from
,
and
contrary
unto
the
superstitious
rites
and
worship
used
among
the
Gentiles
,
Deut.
12.
2.
and
containing
strict
injunctions
unto
the
Jews
to
avoid
all
conformity
with
the
Gentiles
in
their
garments
,
Num.
15.
38.
cutting
of
their
hair
,
Lev.
19
27.
and
such
like
.
Fourthly
,
as
a
rough
wall
is
but
weak
and
ruinous
,
as
not
being
built
with
cement
or
morter
,
to
make
it
strong
,
and
therefore
but
to
endure
for
a
season
,
untill
the
owner
think
fit
to
enlarge
his
inclosure
,
and
take-in
more
of
the
open
field
;
So
the
ceremoniall
Law
was
not
to
last
for
ever
,
but
only
for
a
time
,
untill
Christ
should
come
in
the
flesh
,
and
take
in
the
Gentiles
within
the
inclosure
of
His
Church
,
who
were
before
an
open
field
,
not
possessed
,
nor
manured
by
Him
,
after
which
there
was
no
further
use
of
the
mid-wall
;
And
hath
broken
down
the
mid-wall
of
partition
between
us
,
saith
he
,
meaning
the
ceremoniall
Law
.
Doct.
5.
So
long
as
the
ceremoniall
Law
did
stand
in
force
and
vigour
,
the
Jews
and
Gentiles
could
not
be
united
into
one
Church
:
for
,
seing
by
that
Law
the
chief
parts
of
Gods
worship
were
astricted
to
the
Temple
at
Jerusalem
,
therefore
,
though
scattered
proselytes
of
the
neighbouring
Nations
did
joyn
themselves
to
the
Church
of
the
Jews
,
and
in
some
measure
observed
the
way
of
Worship
then
enjoyned
,
Act.
8.
27.
yet
there
was
a
physicall
impossibility
for
the
generality
of
many
Nations
far
remote
from
Jerusalem
,
to
have
served
God
according
to
the
prescript
of
Worship
,
which
then
was
:
besides
,
there
was
such
an
habituate
,
and
,
as
it
were
,
an
naturall
antipathy
transmitted
from
one
generation
unto
another
among
the
Gentiles
against
the
ceremoniall
worship
;
that
there
was
little
lesse
than
a
morall
impossibility
of
bringing
up
the
body
of
the
Gentiles
unto
a
cordiall
joyning
with
the
Jews
in
it
:
for
,
the
Apostle
sheweth
the
ceremoniall
Law
behoved
to
be
abrogated
,
in
order
to
an
union
betwixt
these
two
,
while
he
saith
,
Who
hath
made
both
one
,
and
broken
down
the
middle-wall
of
partition
between
us
.
6.
Whoever
would
make
peace
betwixt
God
and
himself
,
or
betwixt
himself
and
others
,
he
ought
seriously
to
think
upon
those
things
which
stand
in
the
way
of
peace
,
and
set
about
the
removall
of
them
,
if
it
be
in
his
power
,
and
chiefly
those
evils
in
himself
,
of
pride
,
vain-glory
,
self-seeking
,
and
a
contentious
disposition
,
which
are
great
obstructions
in
the
way
of
peace
,
Phil.
2.
3
,
4.
else
,
what
ever
be
his
pretences
for
peace
,
he
is
no
real
follower
of
it
:
for
,
Christ
,
intending
to
make
peace
betwixt
Jew
and
Gentile
,
did
take
away
whatever
might
have
impeded
it
;
He
even
broke
down
the
middle
wall
of
partition
between
them
.
From
ver.
15
-
Learn
,
1.
As
Gods
people
in
covenant
with
Him
,
ought
to
be
highly
incensed
against
,
and
averse
from
any
voluntary
intire
fellowship
with
those
who
neglect
and
contemn
the
Ordinances
of
Worship
prescribed
by
God
in
His
Word
;
So
those
who
are
without
the
Church
,
yea
and
all
unregenerate
men
do
look
upon
the
ordinances
of
Gods
Worship
,
as
base
,
ridiculous
and
contemptible
,
and
carry
a
kind
of
hatred
and
disdain
to
all
such
as
make
conscience
of
them
:
for
,
so
the
ancient
Worship
,
prescribed
in
the
ceremoniall
Law
,
was
the
occasion
of
hatred
and
enmity
betwixt
the
Gentile
,
who
contemned
it
,
and
the
Jew
,
who
made
conscience
of
it
.
And
therefore
is
here
called
the
enmity
;
having
abolished
the
enmity
.
2.
As
the
morall
Law
contained
in
the
Ten
Commandments
,
was
no
part
of
that
mid-wall
of
partition
between
Jew
and
Gentile
;
seing
some
of
the
draughts
and
lineaments
of
that
Law
are
upon
the
hearts
of
all
by
nature
,
Rom.
2.
15.
So
there
was
no
necessity
to
abrogate
this
Law
at
Christs
death
in
order
to
the
uniting
of
Jew
and
Gentile
;
neither
was
it
at
all
abolished
:
for
,
the
Law
abolished
,
was
the
Law
,
not
simply
,
but
the
Law
of
Commandments
,
and
these
not
all
,
but
such
Commandments
as
were
contained
in
Ordinances
,
to
wit
,
the
ceremoniall
Law
,
as
we
shew
in
the
Exposition
;
Even
the
Law
of
Commandments
contained
in
Ordinances
,
saith
he
.
3.
As
God
only
hath
power
and
liberty
to
prescribe
what
manner
of
Worship
He
will
be
served
by
;
So
He
did
once
give
a
most
observable
evidence
of
this
His
power
and
liberty
,
by
changing
that
externall
way
of
worship
,
which
was
prescribed
by
Himself
under
the
Old
Testament
,
unto
another
under
the
New
,
although
the
internals
of
His
Worship
,
to
wit
,
the
graces
of
faith
,
love
,
hope
,
joy
in
God
,
do
remain
the
same
in
both
;
Matth.
22.
37
,
39.
for
,
He
did
abolish
the
Law
of
Commandments
contained
in
Ordinances
,
even
all
the
ancient
Worship
consisting
in
rites
and
ceremonies
,
sensible
and
fleshly
observations
,
which
God
did
then
prescribe
,
not
as
simply
delighted
in
them
,
but
as
accomodating
Himself
to
the
childish
condition
of
the
Church
in
those
times
,
and
hath
now
appointed
a
more
spirituall
way
of
Worship
,
as
more
suitable
to
the
grown
age
of
the
Church
,
Joh.
4.
21.
23.
See
further
the
reasons
why
the
ceremoniall-Law
was
abolished
,
and
concerning
that
state
of
indifferency
,
wherein
the
practice
of
it
was
left
for
a
time
,
upon
Gal.
2.
ver.
3.
Doct.
2.
and
ver.
4.
Doct.
1.
4.
It
was
Christs
sufferings
and
death
,
which
put
an
end
to
the
Law
of
ceremonies
,
and
made
the
binding
power
thereof
to
cease
:
for
,
seing
His
sufferings
were
the
body
and
substance
of
all
those
shadows
,
they
neither
did
nor
could
evanish
untill
Christ
had
suffered
,
but
then
they
did
;
it
being
impossible
that
a
shadow
,
and
the
body
,
whereof
it
is
a
shadow
,
can
consist
in
one
and
the
same
place
;
Having
abolished
in
His
flesh
the
Law
of
Commandments
contained
in
Ordinances
.
Vers.
-15.
For
to
make
in
himself
,
of
twain
,
one
new
man
,
so
making
peace
.
16.
And
that
he
might
reconcile
both
unto
God
in
one
body
by
the
crosse
,
having
slain
the
enmity
thereby
.
THe
Apostle
,
thirdly
,
for
further
clearing
of
what
he
spoke
,
ver.
13.
that
the
Gentiles
were
made
nigh
to
God
and
His
Church
in
the
bloud
of
Christ
,
holdeth
forth
two
ends
,
which
Christ
proposed
to
be
brought
about
in
His
abolishing
the
ceremoniall
Law
.
First
,
that
He
might
by
a
manner
of
new
creation
make
of
those
two
Nations
,
of
Jew
and
Gentile
,
being
firmly
united
to
Himself
as
to
their
head
,
one
people
and
Church
,
here
called
one
new
man
,
to
shew
the
intimacy
of
that
union
,
as
also
the
way
how
they
were
united
,
not
by
bringing
any
one
of
them
to
the
fashions
and
customes
of
the
other
;
for
,
so
they
should
have
been
made
one
old
man
,
but
by
bringing
both
off
that
way
of
worship
whereon
they
were
:
the
Gentile
,
both
from
the
substance
and
external
manner
of
their
worship
,
as
having
been
wholly
idolatrous
,
Gal.
4.
8.
The
Jew
,
only
from
the
external
manner
of
their
worship
,
consisting
in
fleshly
and
sensible
rites
and
observations
,
whereby
He
made
them
one
new
Church
,
with
new
Ordinances
of
divine
worship
,
even
such
as
the
Church
now
enjoyeth
under
the
Gospel
:
and
so
he
concludeth
the
vers.
by
shewing
that
Christ
did
hereby
accomplish
what
he
had
spoken
of
Him
,
ver.
13
,
and
14
-
.
Even
that
He
had
made
peace
betwixt
the
two
Nations
,
and
consequently
the
Gentiles
nigh
to
the
Church
by
His
own
bloud
:
this
is
ver.
-15.
The
second
end
why
Christ
did
abolish
the
ceremonial
Law
,
was
,
that
He
might
reconcile
both
Jew
and
Gentile
,
being
so
united
among
themselves
in
one
body
,
unto
a
provoked
God
;
which
He
did
by
the
sacrifice
of
His
own
soul
and
body
upon
the
crosse
,
by
the
means
whereof
he
did
destroy
that
enmity
which
was
betwixt
God
and
man
,
aswell
the
sin
of
the
Elect
both
in
its
guilt
(
Rom.
8.
1.
)
and
power
,
Rom.
6.
6.
which
was
the
ground
and
cause
of
that
enmity
,
Isa.
59.
2.
as
the
ceremoniall
Law
,
which
was
an
evidence
of
it
.
See
upon
ver.
15
-
.
This
is
the
sum
of
ver.
16.
From
Vers.
-15.
Learn
,
1.
Union
in
the
Church
of
Christ
,
is
a
thing
which
ought
to
be
prized
by
us
highly
,
and
sought
after
earnestly
;
and
so
much
,
as
there
is
nothing
in
our
power
which
we
ought
not
to
bestow
upon
it
,
and
dispense
with
for
the
acquiring
and
maintaining
of
it
:
for
,
so
much
was
it
prized
by
Christ
,
that
He
gave
his
own
life
to
procure
it
,
and
did
beat
down
all
His
own
Ordinances
which
stood
in
the
way
of
it
;
He
even
abolished
in
His
flesh
the
Law
of
Commandments
contained
in
Ordinances
,
for
to
make
,
of
twain
,
one
new
man
.
2.
There
are
no
divisions
more
hardly
curable
,
than
those
which
are
about
the
Religion
and
Worship
of
God
,
in
so
far
as
they
engage
,
not
only
the
credit
but
also
the
consciences
of
the
divided
parties
:
hence
one
party
,
so
engaged
,
doth
pursue
what
they
maintain
,
as
that
wherein
Gods
honour
and
their
own
salvation
are
most
nearly
concerned
,
and
doth
look
upon
the
other
party
,
as
an
adversary
in
so
far
at
least
,
to
both
of
those
:
for
,
the
Apostle
,
speaking
of
Christs
uniting
the
Jew
and
Gentile
in
one
Church
and
Religion
,
maketh
use
of
a
word
which
sheweth
this
was
a
task
of
no
small
difficulty
,
even
such
,
that
no
lesse
than
creating
power
was
required
to
it
,
while
he
saith
,
for
to
make
in
Himself
,
(
the
word
signifieth
to
creat
in
Himself
)
of
twain
,
one
new
man
.
3.
So
strict
and
near
is
that
conjunction
and
union
which
is
especially
among
true
believers
in
the
Church
,
that
all
of
them
,
how
far
soever
dispersed
through
the
world
,
do
yet
make
up
but
one
man
and
one
body
;
as
being
all
,
whatever
be
their
other
differences
,
most
strictly
united
,
as
members
unto
one
head
,
Christ
,
1
Cor.
12.
27.
and
animated
,
as
to
the
inward
man
,
by
the
same
Spirit
of
God
,
residing
and
acting
in
them
,
Rom.
8.
9.
for
,
the
Apostle
sheweth
,
that
all
of
them
,
whether
Jew
or
Gentile
,
were
made
,
not
only
one
people
,
one
nation
,
one
family
,
but
one
new
man
;
For
to
make
,
of
twain
,
one
new
man
.
4.
As
the
essentiall
unity
of
the
invisible
Church
,
without
which
the
Church
could
not
be
a
Church
,
doth
of
necessity
depend
upon
,
and
flow
from
that
union
,
which
every
particular
member
hath
with
Christ
,
as
Head
;
seing
the
grace
of
love
(
whereby
they
are
knit
one
to
another
,
Col.
3.
14
)
doth
flow
from
faith
,
Gal.
5.
-6.
whereby
they
are
united
to
Him
,
Eph.
3.
17.
So
,
the
more
our
union
with
Christ
is
improved
unto
the
keeping
of
constant
communion
and
fellowship
with
Him
,
the
more
will
be
attained
unto
of
harmonious
walking
among
our selves
,
suitable
unto
that
essentiall
union
which
is
in
the
Church
of
Christ
:
for
,
the
Apostle
maketh
the
conjunction
of
Jews
and
Gentiles
in
one
Church
,
to
depend
upon
Christ's
uniting
of
them
to
himself
;
For
to
make
in
Himself
,
of
twain
,
one
new
man
,
saith
he
.
5.
The
peace
which
ought
to
be
,
and
which
Christ
calleth
for
in
His
Church
,
is
not
a
simple
cessation
from
open
strife
,
which
may
take
place
,
even
when
there
remaineth
a
root
of
bitternesse
in
peoples
spirits
,
Psal.
55.
21.
but
it
is
such
an
harmonious
walking
together
in
all
things
as
floweth
from
the
nearest
conjunction
of
hearts
,
and
the
total
removal
of
all
former
bitternesse
of
spirits
:
for
,
the
peace
which
Christ
did
make
betwixt
Jew
and
Gentile
,
did
follow
upon
His
abolishing
the
enmity
,
and
making
them
one
man
;
so
making
peace
,
saith
he
.
From
Vers.
16.
Learn
,
1.
Union
and
peace
with
men
,
even
with
good
men
,
is
to
little
purpose
,
except
there
be
peace
and
friendship
with
God
also
:
for
,
the
Apostle
sheweth
,
that
Christ
,
in
abolishing
the
ceremonial
Law
,
did
design
not
only
the
conjunction
of
the
Church
among
themselves
,
but
their
reconciliation
with
God
also
,
and
the
former
in
subordination
to
the
latter
;
And
that
He
might
reconcile
both
unto
God
,
in
one
body
.
2.
As
all
mankind
have
fallen
from
that
state
of
friendship
with
God
,
wherein
they
once
were
before
the
fall
,
Eccles.
7.
29.
So
,
the
repairing
of
this
wofull
breach
,
and
making
up
of
friendship
betwixt
God
and
the
Elect
,
was
Christ's
great
businesse
in
the
world
;
for
effectuating
whereof
,
whatever
He
did
or
suffered
,
was
in
some
one
way
or
other
subservient
:
for
,
the
Apostle
sheweth
He
suffered
in
the
flesh
,
abolished
the
ceremonial
Law
,
united
the
two
Nations
,
that
He
might
reconcile
both
unto
God
in
one
body
.
The
word
rendred
reconcile
,
signifieth
the
making
up
of
old
friendship
.
3.
Though
the
believing
Jews
under
the
Old
Testament
,
were
reconciled
unto
God
,
even
while
the
ceremonial
Law
stood
in
force
,
Psal.
32.
4.
Yet
the
price
,
by
vertue
whereof
they
were
reconciled
,
could
not
be
actually
payed
,
to
wit
,
Christ's
death
and
sufferings
,
except
the
ceremonial
Law
had
presently
evanished
,
(
See
Ver.
15
-
Doct.
4.
)
neither
could
Jew
and
Gentile
be
united
together
in
one
body
,
and
so
reconciled
to
God
,
while
that
Law
was
in
force
and
binding
.
See
Vers.
14.
Doct.
5.
Therefore
,
and
in
those
respects
,
it
was
necessary
for
Christ
to
abolish
the
ceremonial
Law
that
He
might
reconcile
both
Jew
and
Gentile
unto
God
:
for
,
so
saith
Paul
,
He
abolished
the
Law
of
Commandments
in
Ordinances
—
that
He
might
reconcile
both
unto
God
in
one
body
.
4.
There
can
be
no
reconciliation
betwixt
God
and
us
,
except
we
be
united
by
faith
to
Christ
,
and
to
the
body
of
all
Believers
in
Him
;
So
that
none
can
be
one
with
God
who
are
not
of
the
mysticall
body
of
His
Church
:
yea
,
and
in
so
far
will
the
sense
and
sweet
effects
of
reconciliation
with
God
be
interrupted
and
obstructed
,
as
persons
reconciled
do
give
way
unto
divisions
,
rents
and
strifes
among
themselves
:
for
,
the
Gentiles
and
Jews
,
being
in
one
body
with
Christ
and
His
Church
,
come
to
be
reconciled
unto
God
;
That
He
might
reconcile
both
unto
God
,
in
one
body
,
that
is
,
being
united
among
themselves
in
one
body
under
Christ
the
head
,
as
is
affirmed
,
vers.
15.
5.
As
Jesus
Christ
did
interpose
as
mediator
and
peace-maker
to
reconcile
God
and
us
;
So
He
behoved
,
in
order
unto
this
end
,
to
bear
the
chastisment
of
our
peace
,
and
to
lay
down
His
life
by
a
shamefull
,
painfull
and
cursed
death
;
that
so
,
the
justice
of
God
being
fully
satisfied
for
our
wrong
,
we
might
enjoy
God's
peace
and
favour
with
life
:
for
,
he
sheweth
the
mean
of
their
reconciliation
,
was
the
crosse
of
Christ
,
not
the
material
tree
or
matter
of
the
crosse
,
but
Christ's
sufferings
and
death
upon
the
crosse
;
That
He
might
reconcile
both
unto
God
in
one
body
by
the
crosse
.
6.
Christ
in
suffering
Himself
to
be
overcome
by
death
,
did
fully
destroy
sin
,
death
,
the
ceremonial
Law
,
and
every
other
thing
which
could
impede
the
reconciliation
of
the
Elect
with
God
,
He
,
having
thereby
brought-in
the
substance
of
all
those
legal
shadows
,
Col.
3.
17.
satisfied
the
justice
of
God
,
and
purchased
grace
and
strength
,
which
afterwards
He
was
to
convey
unto
all
Believers
for
mortifying
and
subduing
the
body
of
sin
and
death
in
them
,
Act.
5.
31.
for
saith
Paul
,
He
hath
slain
the
enmity
thereby
,
that
is
,
by
the
crosse
,
and
His
death
upon
the
crosse
;
So
that
by
being
slain
,
He
slew
the
enmity
betwixt
God
and
us
.
Vers.
17.
And
came
,
and
preached
peace
to
you
which
were
afar
off
,
and
to
them
that
were
nigh
.
IN
this
and
the
following
verse
,
is
contained
the
third
branch
of
the
second
part
of
the
Chapter
,
wherein
the
Apostle
sheweth
how
that
excellent
benefit
of
union
and
communion
with
God
〈◊〉
His
Church
,
purchased
by
Christ
for
the
Gentiles
,
was
published
,
and
actually
communicated
unto
them
equally
with
the
Jews
,
to
wit
,
by
the
preaching
of
the
Gospel
.
And
,
first
,
he
declareth
that
Christ
Himself
did
preach
and
publish
the
glad
tydings
of
that
peace
and
reconciliation
which
was
purchased
by
Him
on
the
crosse
.
See
ver.
15
,
16.
And
,
secondly
,
he
sheweth
to
whom
he
did
publish
it
,
first
,
to
the
Gentiles
who
were
far
off
,
(
See
Act.
2.
39
)
being
compared
with
the
Jews
;
as
being
without
the
bounds
of
the
visible
Church
.
Now
,
Christ
preached
to
the
Gentiles
,
not
immediately
and
in
His
own
person
,
Mat.
15.
24.
except
to
some
few
,
who
were
first-fruits
of
the
rest
,
Mat.
8.
5
,
&c.
and
15.
28.
but
mediately
and
by
the
ministery
of
His
Apostles
,
and
their
successors
,
the
Ministers
of
the
Gospel
,
whom
He
sent
unto
them
to
preach
,
Mat.
28
19
,
whose
Ministery
He
doth
alwayes
accompany
by
His
Spirit
,
to
the
conviction
of
some
,
and
conversion
of
others
;
and
therefore
He
himself
is
said
to
preach
in
them
,
1
Pet.
3.
19.
Next
,
to
the
Jews
,
who
are
said
here
to
be
nigh
,
because
they
were
within
the
visible
Church
,
and
therefore
(
though
many
of
them
,
being
simply
considered
,
were
far
from
God
;
yet
)
they
were
nigh
,
being
compared
with
the
Gentiles
,
as
living
under
the
drop
of
the
means
of
grace
and
reconciliation
.
Now
,
he
mentioneth
the
Gentiles
,
first
,
not
as
if
the
Gospel
had
been
first
preached
unto
them
,
Act.
13.
46.
but
to
shew
that
this
priviledge
of
having
the
Gospel
preached
,
did
now
under
the
New
Testament
belong
equally
both
to
the
Jews
and
Gentiles
;
And
therefore
it
was
not
of
any
moment
which
of
them
were
mentioned
first
,
and
which
last
.
Doct.
1.
It
is
not
sufficient
,
in
order
to
our
reconciliation
with
God
,
that
a
price
was
payed
by
Christ
upon
the
crosse
to
satisfie
divine
justice
,
but
there
must
also
an
offer
be
made
of
this
purchased
friendship
in
the
preaching
of
the
Gospel
;
that
so
we
may
imbrace
and
lay
hold
upon
it
by
faith
;
otherwise
the
friendship
is
not
actually
made
,
Col.
1.
21.
for
,
the
Apostle
,
having
shewed
(
ver.
16.
)
that
Christ
had
satisfied
divine
justice
upon
the
crosse
,
doth
here
declare
how
His
so
doing
was
published
and
actually
communicated
both
to
Jew
and
Gentile
;
And
came
,
and
preached
peace
.
2.
Though
we
did
commit
the
wrong
which
occasioned
the
enmity
betwixt
God
and
us
,
Col.
1.
21.
yet
,
not
only
the
first
motion
,
but
the
full
prosecution
and
through
compleating
of
the
friendship
,
cometh
from
God
through
Christ
,
in
so
far
as
Christ
did
not
only
upon
the
crosse
satisfie
for
our
wrong
,
but
also
maketh
an
offer
of
friendship
so
purchased
,
in
the
ministry
of
the
Word
:
yea
,
and
bringeth
us
to
a
closing
with
the
terms
upon
which
it
is
offered
,
Joh.
6.
44.
And
came
and
preached
peace
.
3.
As
the
sum
of
the
Gospel
is
peace
,
there
being
nothing
contained
in
it
but
a
declaration
that
peace
and
reconciliation
with
God
and
His
Church
may
be
had
,
and
upon
what
sweet
and
easie
tea●ms
it
may
be
had
,
Rom.
5.
11.
and
earnest
offers
of
that
peace
,
made
unto
all
who
would
imbrace
it
upon
those
tearms
,
2
Cor.
5.
20.
together
with
the
duties
of
thankfulnesse
,
which
God
doth
call
for
from
those
who
accept
the
offer
,
Matth.
11.
29.
and
the
fearfull
judgements
which
do
await
on
such
who
will
not
imbrace
the
offered
friendship
,
Heb.
2.
3.
So
the
publishing
of
this
doctrine
of
peace
,
is
the
gladdest
tydings
which
ever
sounded
in
the
ears
of
lost
sinners
:
for
,
the
Apostle
,
speaking
of
Christs
preaching
of
the
Gospel
,
saith
,
He
came
and
preached
peace
:
the
word
rendred
preached
,
doth
signifie
(
and
accordingly
is
translated
,
Rom.
10.
15.
)
to
bring
glad
tydings
.
4.
When
Christ
doth
send
His
called
Ministers
with
an
offer
of
peace
and
reconciliation
unto
a
people
,
it
is
all
one
,
as
if
He
himself
in
His
own
person
did
come
and
make
an
offer
of
Him
;
And
therefore
the
word
of
reconciliation
in
their
mouth
,
should
be
received
and
accepted
by
those
unto
whom
it
is
offered
,
with
the
same
readinesse
,
confidence
and
reverence
,
as
they
would
receive
it
from
Christ
Himself
,
Gal.
4
,
14.
for
,
though
Christ
preached
immediately
,
and
in
His
own
person
,
only
to
the
Jews
,
Rom.
15.
8.
yet
the
Apostle
saith
He
preached
also
unto
the
Gentiles
,
because
He
sent
His
Apostles
and
Ministers
to
preach
unto
them
;
And
came
,
and
preached
peace
to
you
which
were
afar
off
.
5.
They
may
be
nigh
to
God
as
to
their
external
and
Church-state
,
living
under
the
drop
of
means
,
and
enjoying
the
priviledge
of
all
divine
Ordinances
,
who
are
yet
unreconciled
to
God
,
and
holding
up
the
enmity
which
is
betwixt
the
Lord
and
them
:
for
,
Christ
behoved
to
preach
peace
,
even
to
those
who
were
nigh
,
to
wit
,
in
the
respects
presently
mentioned
,
which
implyeth
they
were
not
yet
at
peace
with
God
;
And
to
them
that
were
nigh
.
6.
For
whomsoever
Christ
hath
purchased
peace
upon
the
crosse
,
to
those
he
maketh
an
offer
of
peace
and
reconciliation
in
the
preaching
of
the
Gospel
;
And
therefore
He
hath
not
died
for
all
:
for
,
the
Apostle
sheweth
,
that
,
as
Christ
purchased
peace
for
both
Jew
and
Gentile
,
ver.
16.
so
He
came
and
preached
peace
to
both
;
even
to
you
which
were
afar
off
,
and
to
them
that
were
nigh
.
Vers.
18.
For
through
him
we
both
have
an
accesse
by
one
Spirit
unto
the
Father
.
THe
Apostle
,
thirdly
,
proveth
that
the
Gentiles
were
effectually
called
,
by
the
preaching
of
the
Gospel
,
to
partake
of
purchased
peace
and
reconciliation
equally
with
the
Jews
;
because
they
both
had
equal
accesse
and
liberty
to
approach
unto
God
in
the
practice
of
all
commanded
duties
,
as
unto
their
own
reconciled
God
and
Father
;
for
,
the
word
rendered
accesse
,
hath
an
allusion
to
the
courts
of
Princes
,
where
petitioners
are
admitted
unto
accesse
to
their
Prince
,
even
in
the
very
presence-chamber
.
Concerning
which
accesse
,
he
sheweth
,
first
,
that
it
is
through
Christ
,
He
having
removed
all
those
obstructions
and
impediments
which
might
have
marred
it
.
And
,
secondly
,
that
it
is
by
the
one
Spirit
of
God
,
who
doth
create
,
preserve
,
quicken
,
and
actuate
those
graces
,
in
the
exercise
whereof
,
they
obtained
accesse
unto
God
.
Doct.
1.
One
main
fruit
and
evidence
of
reconciliation
is
accesse
unto
God
,
whereby
reconciled
souls
have
not
only
liberty
to
approach
unto
God
in
the
enjoyment
of
all
divine
Ordinances
,
(
which
accesse
is
the
priviledge
of
all
within
the
visible
Church
,
whether
they
be
reconciled
or
not
,
Psal.
147.
19.
)
but
also
freedom
,
and
liberty
of
spirit
to
approach
unto
God
in
the
exercise
of
all
their
saving
graces
,
by
which
they
do
enjoy
communion
with
God
,
and
especially
in
the
confident
,
bold
and
reverent
exercising
of
their
faith
,
both
as
to
the
change
of
their
state
in
justification
,
Rom.
5.
2.
and
as
to
their
sanctification
,
and
all
the
duties
thereof
,
Philip.
4.
13.
which
accesse
to
God
,
is
chiefly
attained
in
the
duties
of
prayer
and
praise
,
as
having
God
for
their
direct
and
immediate
object
.
This
is
that
accesse
,
which
in
some
measure
floweth
from
peace
and
reconciliation
with
God
,
and
is
an
evidence
of
it
:
for
,
the
Apostle
proveth
,
that
the
Gospel
was
effectually
preached
in
order
to
their
peace
and
reconciliation
,
because
they
had
accesse
to
God
;
We
both
have
accesse
to
the
Father
.
2.
There
can
be
no
accesse
,
or
familiar
approaching
unto
God
by
sinners
,
who
are
not
in
Jesus
Christ
,
and
come
not
to
God
through
Him
;
seing
God
is
a
consuming
fire
unto
such
,
Heb.
12.
29.
Their
sins
having
divided
betwixt
Him
and
them
,
Isa.
59.
2.
and
so
closed
up
all
accesse
unto
God
,
untill
Jesus
Christ
do
apply
unto
them
the
merit
of
His
death
,
whereby
He
blotteth
out
their
sin
,
Rom.
3.
25.
and
bringeth
them
unto
a
state
of
favour
with
God
,
and
so
maketh
a
patent
door
for
accesse
unto
Him
,
Rom.
5.
1
,
2.
and
keepeth
it
alwayes
patent
by
His
continued
intercession
,
Heb.
7.
-25.
which
their
renewed
provocations
would
otherwise
dayly
,
and
hourly
close
and
obstruct
,
1
Joh.
2.
1.
for
,
saith
he
,
through
Him
,
that
is
,
Christ
,
we
both
have
an
accesse
to
the
father
.
3.
Christ
is
the
only
Mediator
betwixt
God
and
man
,
by
whom
alone
we
have
accesse
and
liberty
to
approach
unto
God
in
the
exercise
of
our
graces
,
whether
in
the
duty
of
prayer
,
or
any
other
way
,
and
not
by
the
mediation
of
Saints
or
Angels
:
for
,
saith
he
,
through
him
we
have
an
access
,
or
manuduction
to
the
father
.
4.
This
accesse
,
and
approaching
unto
God
,
is
not
locall
by
passing
from
one
place
to
another
;
especially
seing
there
is
no
place
,
wherein
accesse
to
God
may
not
be
had
,
Joh.
4.
21.
23.
but
it
is
spirituall
,
consisting
in
the
motion
of
the
heart
towards
God
,
in
the
exercise
of
saving
and
spirituall
graces
:
for
,
so
much
is
implied
,
while
this
accesse
is
ascribed
unto
the
Spirit
,
as
the
efficient
thereof
;
We
have
an
accesse
by
the
spirit
.
5.
It
is
not
sufficient
,
in
order
to
our
accesse
unto
God
,
that
obstructions
be
removed
,
and
a
door
made
patent
by
Christs
merit
and
intercession
,
through
which
we
may
enter
;
but
,
such
is
partly
our
impotency
,
Joh.
15.
-5.
and
partly
our
aversnesse
from
making
use
of
the
offered
opportunity
,
Luk.
14.
17
,
18
,
&c.
that
except
the
Spirit
of
God
do
cause
us
enter
,
by
creating
spirituall
graces
in
us
,
Ezek.
36.
26.
by
actuating
,
and
exciting
those
graces
,
Cant.
4.
16.
and
especially
by
helping
our
infirmities
in
prayer
,
and
stirring
up
a
vehement
flame
of
holy
and
ardent
affections
,
which
may
serve
,
as
wings
,
to
elevate
our
spirits
to
God
,
Rom.
8.
26.
Except
,
I
say
,
the
Spirit
of
the
Lord
did
thus
,
we
could
not
otherwise
have
any
accesse
unto
God
:
for
,
he
saith
,
through
him
we
have
an
accesse
by
one
spirit
.
6.
As
it
is
one
,
and
the
self
same
Spirit
of
God
,
who
breatheth
upon
the
graces
of
Gods
people
,
Cant.
4.
16.
and
thereby
giveth
them
accesse
unto
God
;
So
it
concerneth
us
much
,
as
we
would
find
accesse
and
liberty
of
approaching
unto
God
,
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
;
there
being
nothing
,
that
marreth
accesse
to
God
,
and
fellowship
with
Him
more
,
than
imbittered
spirits
,
and
division
of
heart
among
the
people
of
God
,
2
Corinth.
13.
11.
for
,
therefore
doth
the
Apostle
mention
the
one
Spirit
of
God
,
to
shew
,
that
the
Spirit
doth
unite
those
among
themselves
,
upon
whom
this
rich
blessing
of
accesse
is
bestowed
;
We
both
have
an
accesse
by
one
Spirit
.
7.
As
there
are
three
distinct
persons
in
the
Godhead
,
the
Father
,
Son
,
and
Spirit
;
So
the
enjoying
of
the
Father
,
is
the
highest
happinesse
,
which
can
be
attained
,
and
in
which
the
soul
doth
rest
content
,
when
it
is
attained
;
the
Son
again
is
the
way
,
by
which
we
come
to
the
Father
;
and
the
Spirit
our
guide
,
which
causeth
us
enter
this
way
,
and
go
alongs
in
it
:
all
which
is
clearly
hinted
at
here
;
through
Him
,
that
is
,
Christ
,
we
have
an
accesse
by
one
Spirit
to
the
Father
.
Vers.
19.
Now
therefore
ye
are
no
more
strangers
and
forreigners
,
but
fellow-citizens
with
the
Saints
,
and
of
the
houshold
of
God
.
HEre
beginneth
the
fourth
branch
of
the
second
part
of
this
Chapter
,
where
,
by
way
of
a
conclusion
drawn
from
what
is
said
in
the
six
former
Verses
,
the
Apostle
setteth
forth
that
excellent
and
blessed
state
,
wherein
the
Ephesians
now
were
:
which
,
though
in
some
respects
,
and
in
some
things
at
least
,
by
proportion
it
may
be
applied
to
the
state
of
the
visible
Church
,
to
wit
,
in
so
far
as
the
members
thereof
had
all
those
priviledges
here
spoken
of
in
their
offer
,
upon
the
terms
held
forth
in
the
Gospel
,
and
were
under
the
drop
of
those
means
which
the
Lord
doth
ordinarily
blesse
,
and
make
effectuall
for
working
a
saving
interest
in
,
and
right
unto
all
those
:
yea
,
and
had
a
present
actuall
right
to
the
external
part
of
those
priviledges
;
even
the
visible
Church
being
in
some
respects
Gods
City
,
Houshold
and
Temple
,
at
least
,
the
suburbs
,
utter-court
,
and
porch
thereof
,
and
having
her
own
answerable
priviledges
,
which
are
in
some
measure
proportionall
to
those
of
the
invisible
Church
;
yet
,
seing
(
as
was
shewed
formerly
upon
the
exposition
of
ver
13.
)
those
excellent
things
,
here
spoken
of
,
are
not
fully
,
and
to
their
outmost
perfection
verified
in
any
,
but
in
the
invisible
Church
and
the
truly
regenerate
,
the
members
thereof
;
Therefore
I
shal
open
up
the
mind
of
the
Spirit
of
God
,
as
aiming
mainly
at
those
,
and
give
the
meaning
of
those
excellent
things
here
mentioned
,
as
they
appertain
chiefly
to
such
,
in
the
mean
time
,
leaving
it
unto
the
judicious
Reader
to
gather
from
what
is
said
,
how
,
and
in
what
respects
they
are
applicable
unto
the
visible
Church
.
And
so
that
we
may
enter
the
exposition
of
the
words
,
The
Apostle
setteth
forth
their
present
happy
condition
,
first
,
negatively
,
by
shewing
what
they
were
not
,
neither
strangers
nor
forreigners
,
whereby
with
allusion
to
those
,
who
are
not
free-men
of
an
Incorporation
or
City
,
but
either
strangers
(
that
is
,
such
who
have
neither
the
freedom
of
the
City
,
nor
a
place
of
habitation
in
it
,
but
have
their
residence
far
from
it
,
)
or
forreigners
,
(
that
is
,
such
,
who
though
they
have
their
residence
in
the
City
,
yet
are
not
free-men
,
but
sojourners
for
a
season
,
)
he
sheweth
that
the
second
branch
of
their
former
misery
,
spoken
of
,
ver.
12.
which
includeth
all
the
rest
(
even
their
being
aliens
from
the
commonwealth
of
Israel
,
deprived
of
all
union
and
communion
,
either
with
the
invisible
or
visible
Church
)
was
now
removed
.
Secondly
,
he
setteth
forth
their
present
blessed
condition
positively
,
under
three
similitudes
,
whereof
two
are
in
this
verse
.
In
the
first
,
he
compareth
the
whole
Church
,
and
especially
the
invisible
Church
of
true
Believers
unto
a
City
,
and
sheweth
that
those
believing
Ephesians
had
a
right
unto
all
the
priviledges
,
and
immunities
of
that
city
,
the
chief
whereof
are
freedom
from
Gods
curse
,
Rev.
22.
3.
and
a
right
unto
eternal
life
,
Rev.
22.
-5.
And
this
they
had
equally
with
all
the
other
citizens
and
free
members
of
that
City
;
for
,
the
chiefest
Saints
were
but
their
fellow-citizens
.
In
the
second
similitude
,
he
compareth
the
same
Church
unto
an
houshold
,
or
family
,
and
calleth
it
Gods
houshold
,
affirming
,
that
all
of
those
believing
Ephesians
did
belong
to
this
houshold
.
So
that
he
doth
hereby
expresse
a
greater
degree
of
nearnesse
to
,
and
communion
with
,
God
and
His
Church
,
which
they
had
attained
unto
,
than
was
set
forth
by
the
former
similitude
;
there
being
a
straiter
ty
of
familiarity
and
friendship
between
the
members
of
one
family
among
themselves
,
and
with
the
master
of
the
house
,
than
is
between
the
members
of
one
city
,
whether
among
themselves
,
and
with
their
Magistrates
and
Rulers
.
Doct.
1.
So
apt
are
even
good
men
to
be
exalted
above
measure
with
the
excellent
things
of
God
bestowed
upon
them
,
2
Corinth.
12.
7.
that
it
is
not
safe
at
any
time
to
think
upon
those
things
,
except
our
former
misery
and
vilenesse
be
joyntly
thought
upon
also
,
that
so
we
may
be
keeped
humble
:
for
,
the
Apostle
,
while
he
is
of
purpose
to
set
forth
their
excellent
priviledges
,
doth
not
obscurely
present
their
former
misery
unto
their
view
also
,
by
saying
,
ye
are
no
more
strangers
and
forreigners
,
which
implieth
they
were
once
so
.
2.
As
it
is
not
an
easie
matter
to
convince
sinners
of
their
lost
and
miserable
estate
by
nature
;
So
it
is
no
lesse
difficulty
,
when
they
are
once
made
truely
sensible
of
sin
and
misery
,
to
convince
them
throughly
of
these
riches
which
are
in
Gods
mercy
,
and
of
that
blessed
estate
which
they
are
brought
unto
by
Gods
free
grace
in
Christ
:
for
therefore
the
Apostle
findeth
it
necessary
,
not
only
to
assert
there
was
a
gracious
change
wrought
in
them
,
ver.
13.
but
also
in
the
following
verses
to
shew
forth
all
the
causes
of
this
most
blessed
change
,
from
which
he
doth
here
by
an
undeniable
consequence
lay
down
this
conclusion
:
Now
therefore
ye
are
no
more
strangers
and
forreigners
.
3.
That
we
may
highly
prize
,
and
think
aright
of
Gods
mercy
in
Christ
manifested
to
Believers
,
we
would
look
upon
it
,
both
in
the
privative
and
positive
effects
thereof
,
both
in
those
evils
of
sin
and
misery
,
which
He
delivereth
from
,
and
those
saving
blessings
,
whether
relating
to
grace
here
,
or
glory
hereafter
,
which
He
doth
confer
and
bestow
:
for
,
so
doth
the
Apostle
here
set
forth
the
rich
effects
of
Gods
grace
towards
those
Ephesians
,
both
negatively
and
positively
;
ye
are
no
more
strangers
,
but
fellow-citizens
.
4.
Though
Believers
be
strangers
in
the
world
,
as
to
their
outward
condition
;
some
having
no
certain
place
of
abode
,
but
driven
from
their
own
habitations
,
1
Pet.
1.
1.
and
all
of
them
being
disposed
to
look
upon
earth
as
a
strange
countrie
,
and
the
contentments
thereof
as
uncertain
,
perishing
,
and
therefore
not
their
own
,
Heb.
13.
14.
Yet
they
are
not
strangers
unto
,
but
citizens
of
that
city
,
not
made
with
hands
,
even
the
blessed
society
of
the
Saints
,
in
which
they
live
,
Philip.
3.
20.
unto
whose
priviledges
they
have
a
right
,
and
shall
at
last
be
brought
to
the
full
possession
of
all
its
outmost
blessings
and
immunities
in
heaven
,
Joh.
14.
2.
3.
for
,
it
is
in
this
respect
he
faith
,
ye
are
no
more
strangers
,
and
forreigners
.
5.
The
state
and
priviledges
of
Gods
Church
consisting
of
all
true
Believers
,
are
such
,
as
fitly
may
be
represented
by
some
great
Incorporation
or
City
,
which
is
a
society
of
people
joyned
together
under
one
Magistracy
,
ruled
by
the
same
Laws
,
enjoying
the
same
common
priviledges
and
immunities
,
and
strongly
defended
by
walls
and
bulwarks
:
In
like
manner
all
Believers
are
united
under
Christ
their
supream
Magistrate
and
Head
,
Eph.
1.
-21.
living
under
one
common
Law
,
the
will
of
God
revealed
in
Scripture
,
which
is
also
written
in
their
hearts
by
that
one
Law-giver
,
Jer.
31.
33.
enjoying
one
and
the
same
common
priviledges
,
(
not
only
accesse
to
divine
Ordinances
,
but
)
of
Justification
,
(
Rom.
8.
30.
)
Adoption
,
(
Eph.
1.
5.
)
Sanctification
,
(
Eph.
5.
26.
)
peace
of
conscience
,
(
Rom.
5.
1.
)
and
a
right
to
heaven
,
the
inheritance
of
the
Saints
,
Joh.
3.
16.
and
all
of
them
having
Gods
special
protection
,
Psal.
91.
1.
yea
,
and
salvation
for
walls
and
bulwarks
,
Isa.
26.
1.
for
,
this
similitude
,
whereby
the
Church
is
compared
to
a
city
,
is
implyed
,
while
it
is
said
,
Ye
are
fellow-citizens
with
the
Saints
.
6.
Though
those
,
who
are
federally
holy
,
and
externally
Saints
,
(
See
upon
Philip.
1.
ver.
1.
doct.
5.
)
are
members
of
this
City
,
as
it
speaketh
a
society
of
visible
professors
,
Psal.
48.
8.
yet
only
those
,
who
are
inherently
holy
,
their
natures
being
renewed
,
the
seeds
of
saving
grace
implanted
and
growing
up
unto
good
works
,
only
such
,
I
say
,
are
free
members
of
this
City
,
as
it
speaketh
the
society
of
the
Church
invisible
,
who
enjoy
immunity
from
Gods
wrath
and
curse
,
with
an
actual
right
unto
eternal
life
:
for
,
that
the
Saints
only
are
free
members
of
this
City
,
is
implyed
,
while
he
saith
,
Fellow-citizens
with
the
Saints
.
7.
Whatever
differences
are
among
Believers
,
as
to
their
worldly
condition
,
Eph.
6.
5
,
9.
their
severall
functions
in
the
Church
visible
,
1
Cor.
12.
28.
and
their
different
degrees
of
gifts
and
graces
,
Rom.
12.
6.
Yet
,
all
of
them
do
enjoy
an
equall
right
to
all
those
saving
blessings
of
the
Covenant
of
Grace
,
the
Charter
of
this
Incorporation
,
(
Isa.
56.
4.
)
which
are
of
absolute
necessity
to
the
life
of
grace
here
,
or
of
glory
hereafter
,
Psal.
84.
11.
and
without
which
none
can
be
a
free
Burgesse
of
this
City
:
for
,
he
maketh
the
believing
Ephesians
fellow-citizens
with
the
Saints
,
even
the
chiefest
of
them
,
as
having
the
same
right
with
them
unto
all
such
immunities
and
priviledges
.
8.
As
the
whole
society
of
the
invisible
Church
chiefly
is
Gods
own
great
houshold
and
family
in
a
peculiar
manner
,
and
is
therefore
admitted
to
a
most
near
and
intimate
communion
with
Him
,
such
as
a
man
hath
with
his
own
domesticks
,
Rev.
3.
20.
yea
,
and
is
in
a
speciall
way
provided
and
cared
for
by
Him
,
1
Tim.
5.
8.
So
,
whenever
a
man
is
reconciled
to
God
by
the
bloud
of
Jesus
Christ
,
he
becometh
a
member
of
this
holy
and
blessed
family
,
and
enjoyeth
all
the
priviledges
thereof
,
whereof
this
is
one
,
in
which
it
differeth
from
other
families
,
that
in
this
houshold
there
are
no
mercenary
servants
,
but
all
the
domesticks
are
sons
and
heirs
,
Joh.
1.
12.
Col.
3.
24.
for
,
by
the
houshold
of
God
he
meaneth
the
catholick
Church
,
affirming
that
those
Ephesians
upon
their
reconciliation
with
God
became
members
of
it
;
And
of
the
houshold
of
God
,
saith
he
.
Vers.
20.
And
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
chief
corner-stone
.
IN
the
third
similitude
he
compareth
the
Church
unto
an
edifice
or
stately
building
,
and
sheweth
that
those
Ephesians
were
a
part
of
it
.
Which
similitude
doth
hold
forth
a
further
degree
of
nearnesse
to
,
and
communion
with
God
and
His
Church
,
than
the
former
;
in
so
far
as
the
stones
of
an
edifice
are
most
strictly
joyned
together
,
both
with
the
foundation
and
amongst
themselves
:
and
herein
he
doth
,
doubtlesse
,
allude
to
Solomons
Temple
,
which
did
prefigure
the
Church
of
the
truly
Regenerate
.
And
,
first
,
that
he
may
with
greater
clearnesse
set
forth
this
their
happy
condition
,
he
doth
describe
this
spiritual
,
stately
,
and
,
in
several
things
,
admirable
edifice
from
four
things
.
First
,
in
this
verse
,
from
its
foundation
,
or
that
which
doth
support
the
weight
of
the
building
,
which
he
calleth
the
foundation
of
the
Prophets
and
Apostles
;
whereby
is
not
meaned
,
that
the
Prophets
and
Apostles
in
their
own
persons
are
the
foundation
of
the
Church
;
for
,
they
are
built
,
as
lively
stones
,
with
the
rest
of
the
Elect
,
upon
the
foundation
,
Philip.
3.
8
,
9.
And
therefore
we
must
hereby
understand
the
foundation
,
which
was
laid
by
them
as
wise
master-builders
under
God
,
1
Cor.
3.
9.
10.
to
wit
,
the
Doctrine
of
the
Prophets
and
Apostles
,
or
rather
Jesus
Christ
the
sum
and
scope
of
their
Doctrine
,
Rom.
10.
4.
1
Cor.
2.
2.
as
the
Apostle
expoundeth
himself
,
1
Cor.
3.
11.
and
is
clear
from
Isa.
28.
16.
to
which
place
he
doth
here
allude
,
and
which
is
also
more
plainly
set
forth
in
the
close
of
this
same
verse
,
where
the
Apostle
proveth
,
that
they
were
built
upon
that
foundation
;
because
Christ
is
that
corner-stone
,
spoken
of
,
Isa.
28.
16.
and
Psal.
118.
22.
So
that
the
foundation
and
corner-stone
must
be
both
one
in
this
place
,
seing
he
inferreth
the
one
from
the
other
,
only
with
this
difference
,
that
Christ
is
not
only
the
lowest
corner-stone
,
which
lyeth
under
the
whole
building
,
and
is
a
part
of
the
foundation
,
to
which
corner-stone
He
is
compared
,
Isa.
28.
16.
but
He
is
also
the
highest
,
to
which
He
is
compared
,
Psal.
118.
22.
Yea
,
and
such
a
corner-stone
as
reacheth
all
alongs
the
angle
from
the
foundation
to
the
top
of
the
building
,
binding
the
two
walls
of
the
Church
together
,
which
are
the
two
Nations
of
Jews
and
Gentiles
:
for
,
the
word
in
the
Originall
signifieth
the
extream
corner-stone
,
that
is
,
both
the
highest
and
the
lowest
,
and
consequently
compriseth
all
which
ly
between
those
two
extreams
:
neither
doth
the
word
imply
,
that
there
are
any
other
subordinate
,
or
secundary
foundations
,
or
corner-stones
,
seing
the
word
is
better
rendered
extream
corner
than
chief
.
Doct.
1.
Those
excellent
priviledges
bestowed
upon
Believers
,
consisting
in
,
and
flowing
from
union
and
communion
with
Christ
and
His
Church
,
are
of
such
a
spirituall
,
sublime
and
divine
nature
;
and
we
are
so
carnall
,
dull
and
slow
of
understanding
,
that
there
are
no
proper
significant
words
,
whereby
to
expresse
them
so
as
we
may
understand
them
:
for
,
therefore
is
it
,
that
the
Spirit
of
God
doth
speak
of
them
to
us
in
our
own
language
,
and
taketh
similitudes
from
things
earthly
to
set
them
forth
,
that
so
we
may
,
at
least
,
understand
somewhat
of
them
,
as
here
he
maketh
use
of
a
similitude
taken
from
a
stately
building
for
that
end
;
And
are
built
upon
the
foundation
.
2.
So
excellent
and
full
are
those
priviledges
,
and
so
compleat
is
that
happinesse
,
which
is
enjoyed
by
Believers
,
that
not
any
one
similitude
,
taken
from
earthly
things
,
can
fully
,
or
in
any
measure
satisfyingly
set
them
forth
:
for
,
therefore
is
it
,
that
the
Spirit
of
God
doth
multiply
similitudes
to
this
purpose
,
that
what
is
wanting
in
one
,
may
be
supplied
by
another
;
as
here
,
having
set
forth
the
happy
state
of
Believers
from
the
similitude
,
first
of
a
city
,
next
of
a
family
,
ver.
19.
he
doth
in
this
verse
add
a
third
similitude
,
taken
from
an
edifice
;
And
are
built
upon
the
foundation
,
saith
he
.
3.
So
steadable
is
Jesus
Christ
unto
Believers
,
and
of
such
universal
use
,
in
order
to
their
being
built
up
in
one
temple
unto
God
,
that
there
is
not
any
one
piece
of
a
building
,
by
which
His
steadable
usefulnesse
can
be
sufficiently
represented
.
He
is
not
only
the
foundation-stone
,
who
,
being
the
first
stone
which
was
laid
in
the
building
,
(
Rev.
13.
8.
)
doth
support
this
whole
spirituall
edifice
,
Matth.
16.
18.
who
was
brought
so
low
by
His
sufferings
,
and
dayly
in
the
preaching
of
the
Gospel
,
that
the
meanest
Believer
may
be
rolled
upon
Him
,
Matth.
11.
28.
and
upon
whom
the
weights
of
all
Believers
great
and
small
do
hing
,
Isa.
22.
24.
but
He
is
also
the
corner-stone
,
who
reacheth
from
the
foundation
to
the
top
of
this
spirituall
edifice
,
and
joyneth
Jew
and
Gentile
,
the
two
walls
of
the
Church
,
together
in
one
,
(
see
ver.
15.
)
yea
,
and
all
particular
Believers
are
united
in
Him
,
Joh.
17.
-22
,
23.
who
breaketh
the
violent
blasts
of
all
those
storms
,
which
would
otherwise
overthrow
the
edifice
,
Isa.
25.
4.
and
use
to
beat
most
violently
upon
the
corners
of
buildings
,
Job
1.
19.
who
also
is
the
choice
of
the
stones
of
the
building
,
(
as
corner-stones
use
to
be
,
Jer.
51.
26.
)
as
being
of
more
durable
substance
,
even
the
great
and
mighty
God
,
Isa.
9.
6.
and
is
in
His
humane
nature
adorned
and
polished
with
a
variety
and
fulnesse
of
created
graces
above
His
fellows
,
Psal.
45.
7.
as
corner-stones
are
more
curiously
ingraven
and
wrought
than
the
rest
of
the
building
,
Psal.
144.
12.
in
whose
stability
and
strength
,
the
strength
of
the
whole
spirituall
edifice
(
Matth.
16.
18.
)
and
of
every
lively
stone
thereof
doth
consist
,
Joh.
10.
28.
as
the
strength
of
an
artificiall
building
consisteth
in
the
goodnesse
of
the
foundation
and
corners
,
Matth.
7.
24
,
25.
for
,
the
Apostle
,
speaking
of
this
spirituall
edifice
,
giveth
unto
Christ
the
place
both
of
foundation
and
corner
,
while
he
saith
,
Ye
are
built
upon
the
foundation
of
the
Prophets
,
Jesus
Christ
himself
being
the
chief
(
or
extream
)
corner-stone
.
4.
That
any
man
be
a
part
of
this
spirituall
edifice
,
and
do
partake
of
all
those
glorious
priviledges
which
flow
from
union
and
communion
with
God
and
His
Church
,
and
are
enjoyed
by
all
the
lively
stones
of
this
building
,
he
must
be
built
upon
Christ
the
foundation
,
taking
band
upon
Him
by
the
cement
of
lively
faith
:
for
,
the
Apostle
,
shewing
that
those
Ephesians
were
a
part
of
this
spirituall
building
,
saith
they
were
built
on
Christ
;
And
are
built
upon
the
foundation
.
5.
There
is
no
closing
with
,
&
taking
band
upon
Christ
aright
as
a
foundation-stone
,
or
rock
for
salvation
,
except
He
be
conceived
and
accepted
of
,
as
He
is
revealed
and
offered
in
the
Scriptures
of
the
Old
and
New
Testament
;
for
,
He
is
called
the
foundation
of
the
Prophets
and
Apostles
,
to
wit
,
whom
they
set
forth
and
placed
as
a
foundation
in
the
Church
by
their
Doctrine
and
Writings
.
6.
Though
God
Himself
be
the
principall
author
and
builder
of
this
spirituall
edifice
,
Isa.
28.
16.
1
Corinth
.
3.
6.
Yet
,
He
imployeth
His
called
Ministers
and
Servants
,
as
instruments
under
Him
,
for
carrying
on
this
work
,
among
whom
He
did
make
speciall
use
of
the
Prophets
and
Apostles
for
laying
the
foundation
,
in
so
far
,
as
they
first
did
reveal
and
preach
Jesus
Christ
,
and
commit
to
writing
such
truths
concerning
Him
,
as
are
necessary
for
salvation
,
Joh.
20.
31.
while
other
ordinary
Ministers
are
imployed
in
the
preaching
of
Jesus
Christ
,
as
He
is
revealed
in
Scripture
,
to
build
up
the
Elect
upon
the
foundation
,
which
was
laid
by
them
,
2
Tim.
2.
2.
for
,
he
calleth
Christ
the
foundation
of
the
Prophets
and
Apostles
,
that
is
,
whom
they
placed
in
the
Church
by
their
Doctrine
and
Writings
,
by
which
He
maketh
them
to
differ
from
ordinary
Ministers
;
And
are
built
upon
the
foundation
of
the
Prophets
and
Apostles
.
7.
There
is
a
sweet
harmony
and
full
agreement
between
the
Doctrine
and
Writings
of
the
Prophets
and
Apostles
:
as
in
all
other
things
;
so
especially
,
in
holding
forth
Jesus
Christ
for
a
foundation
and
rock
of
salvation
unto
Believers
;
the
latter
having
taught
and
written
nothing
,
but
what
was
partly
prefigured
in
types
,
and
partly
foretold
in
prophesies
by
the
former
,
Acts
26.
22
,
23.
for
,
Paul
affirmeth
,
that
the
same
foundation
,
Christ
,
was
laid
by
both
,
while
he
saith
,
Built
upon
the
foundation
of
the
Prophets
and
Apostles
.
8.
How
little
ground
the
Papists
have
from
this
,
or
any
other
Scripture
,
blasphemously
to
teach
,
that
the
Pope
is
the
foundation
of
the
universal
Church
visible
,
in
whose
voice
and
sentence
the
faith
of
all
Believers
ought
to
be
determined
and
built
,
appeareth
not
only
from
the
meaning
of
the
words
asserted
in
the
exposition
,
but
also
from
this
,
that
all
the
Apostles
are
spoken
of
,
as
having
equal
influence
upon
this
foundation
,
so
that
Peter
,
whose
successor
the
Pope
doth
plead
himself
to
be
,
had
no
privilege
in
this
above
the
rest
;
for
,
he
saith
,
Ye
are
built
upon
the
foundation
of
the
Prophets
and
Apostles
.
9.
Though
men
are
easily
moved
to
combine
together
in
ill
,
Psal.
83.
3.
as
being
naturally
inclined
to
it
,
Gen.
6.
5.
yet
,
such
is
the
antipathy
of
every
man
by
nature
unto
that
which
is
truely
good
,
Rom.
3.
12.
and
unto
all
other
men
in
that
which
is
good
;
that
nothing
lesse
was
required
for
uniting
all
the
Elect
among
themselves
,
so
,
as
to
make
them
joyntly
endeavour
the
bringing
about
of
Gods
glory
in
their
own
salvation
,
than
that
Jesus
Christ
should
interpose
as
an
arbiter
with
power
,
causing
the
parties
at
variance
to
be
at
peace
and
become
a
center
,
wherein
all
those
scattered
lines
might
meet
,
and
a
corner
,
wherein
the
severall
walls
and
stones
of
the
building
are
conjoyned
:
for
,
saith
Paul
,
it
was
necessary
,
in
order
to
this
union
,
that
Jesus
Christ
himself
should
be
the
extream
corner-stone
.
Vers.
21.
In
whom
all
the
building
fitly
framed
together
'
groweth
unto
an
holy
temple
in
the
Lord
.
THis
stately
edifice
is
described
,
secondly
,
from
the
artificiall
and
altogether
divine
structure
,
and
joyning
together
,
of
all
its
parts
,
which
is
the
beauty
of
any
building
.
This
orderly
frame
and
curious
structure
of
the
Church
,
consisteth
in
these
two
.
First
,
That
the
whole
edifice
,
and
all
its
parts
are
firmly
joyned
in
him
,
that
is
,
in
Christ
the
foundation
,
to
wit
,
by
faith
;
their
life
being
framed
according
to
His
prescript
and
example
,
Matth.
11.
29.
and
their
faith
imbracing
Him
,
according
as
He
is
held
forth
in
the
Word
,
without
addition
or
diminution
,
Col.
2.
6.
even
as
the
whole
frame
of
a
materiall
building
is
made
conform
to
the
foundation
.
Next
,
That
all
the
parts
of
this
edifice
are
strongly
joyned
together
among
themselves
by
the
grace
of
love
,
Col.
3.
14.
and
orderly
situate
,
every
one
acting
towards
the
good
of
another
in
their
severall
stations
,
1
Corinth.
12.
25.
26.
in
so
far
,
as
they
are
regenerate
,
and
consequently
are
parts
of
this
building
,
1
Corinth.
12.
-
5
-
even
as
all
the
parts
of
a
materiall
building
have
a
commodious
correspondency
one
to
another
,
and
thereby
are
fitly
framed
together
.
This
edifice
is
described
,
thirdly
,
from
its
perpetuall
increase
and
growth
,
flowing
also
from
Christ
the
foundation
:
which
growth
is
to
be
understood
,
not
only
with
respect
to
the
whole
body
of
the
Church
,
which
groweth
by
the
addition
of
new
converts
,
Isa.
54.
3.
but
also
,
and
mainly
to
every
member
in
particular
,
which
do
increase
and
grow
in
gifts
and
graces
,
2
Pet.
3.
18.
And
lastly
,
it
is
described
from
the
end
intended
in
rearing
up
this
stately
growing
edifice
,
even
to
be
an
holy
temple
unto
God
,
wherein
He
may
manifest
His
presence
,
and
be
perpetually
served
and
glorified
as
it
was
in
Solomons
temple
,
Psal.
132.
13.
Doct.
1.
Jesus
Christ
doth
differ
from
the
foundation
of
all
other
buildings
in
this
,
that
the
whole
building
,
and
every
stone
of
it
doth
take
immediate
band
upon
the
foundation
;
all
Believers
being
most
intimately
joyned
to
Him
by
faith
,
and
not
by
the
interveening
mediation
of
others
,
as
it
is
in
materiall
buildings
:
for
,
the
Apostle
sheweth
,
that
all
the
building
(
no
part
thereof
being
excepted
)
is
in
Him
,
while
he
saith
,
In
whom
all
the
building
.
2.
As
there
is
a
strict
conjunction
,
and
a
kind
of
proportion
between
Believers
and
Christ
,
as
also
among
themselves
,
even
such
,
as
is
branched
forth
in
the
exposition
of
this
verse
;
so
a
great
part
of
the
strength
and
beauty
of
the
Church
,
and
of
all
its
parts
,
consisteth
in
this
conjunction
and
proportion
;
and
nothing
is
more
uncomely
than
for
a
Believer
to
be
disproportioned
unto
Christ
,
either
in
his
faith
,
or
practice
,
and
to
other
Believers
in
his
coldrife
affection
to
them
,
or
his
not
acting
orderly
in
his
station
for
their
good
:
for
,
the
Apostle
describeth
this
spirituall
edifice
from
its
divine
structure
and
curious
joyning
of
all
its
parts
,
as
that
,
wherein
a
great
part
of
its
beauty
and
strength
doth
consist
;
In
whom
all
the
building
fitly
framed
together
.
3.
As
this
spirituall
edifice
doth
differ
from
other
buildings
,
that
not
only
the
whole
edifice
,
but
also
all
the
parts
of
it
(
1
Pet.
2.
5.
)
are
indued
with
life
;
a
life
,
which
is
wholly
spirituall
,
and
floweth
from
their
union
with
Christ
the
foundation
;
So
this
life
of
theirs
,
is
,
for
the
time
but
imperfect
,
their
spiritual
graces
having
not
as
yet
attained
that
fulnesse
and
strength
which
is
required
:
for
,
the
Apostle
,
while
he
ascribeth
a
spiritual
growth
to
all
the
building
,
doth
imply
both
those
,
seing
growth
supponeth
life
,
and
want
of
just
stature
and
perfection
;
In
whom
all
the
building
groweth
.
4.
As
growth
in
grace
,
is
a
priviledge
which
appertaineth
to
all
the
parts
of
this
spirituall
building
who
are
yet
on
earth
;
so
this
growth
of
theirs
,
doth
flow
from
their
union
and
communion
with
Christ
;
and
the
more
their
union
with
Him
be
improved
to
the
dayly
extracting
of
a
renewed
influence
from
Him
,
they
cannot
choose
but
thrive
the
better
in
this
their
spiritual
growth
:
for
,
the
Apostle
ascribeth
growth
to
all
this
building
,
and
growth
from
their
being
in
Christ
,
and
vertue
coming
from
Him
;
In
whom
all
the
building
groweth
,
and
in
the
Lord
:
which
words
,
it
seemeth
,
are
added
,
to
shew
,
that
not
only
the
first
beginnings
,
but
also
the
continued
progresse
and
increase
of
grace
do
flow
from
the
Lord
Christ
.
5.
As
growth
of
grace
in
every
particular
Believer
;
So
the
increase
of
the
Church
in
generall
,
by
the
addition
of
new
converts
,
doth
flow
,
not
from
created
might
,
or
power
,
Zech.
4.
6.
but
from
the
vertue
of
Jesus
Christ
,
who
,
having
the
nations
given
Him
for
an
inheritance
,
(
Psal.
2.
8.
)
will
in
despight
of
all
opposition
,
inlarge
the
bounds
of
His
dominion
,
untill
He
attain
the
full
possession
of
all
to
whom
He
hath
a
right
:
for
,
this
growth
is
to
be
understood
also
with
respect
to
the
whole
body
,
by
the
addition
of
new
members
;
In
which
respect
also
the
Apostle
here
saith
,
It
groweth
in
the
Lord
.
6.
As
all
Believers
joyntly
,
and
each
Believer
a
part
,
(
1
Cor.
6.
19.
)
are
a
temple
for
the
Lord
,
wherein
He
doth
manifest
His
speciall
presence
,
and
wherein
He
will
be
worshipped
,
by
offering
up
spirituall
sacrifices
of
prayer
,
praises
and
all
the
duties
of
new
obedience
,
1
Pet.
2.
9.
So
,
that
they
may
be
a
temple
indeed
for
this
holy
God
,
they
must
be
much
in
the
study
of
holinesse
,
as
in
that
which
becometh
His
house
,
Psal.
93.
5.
for
,
the
Apostle
sheweth
that
this
whole
building
groweth
up
to
be
a
temple
for
God
,
and
an
holy
temple
;
All
the
building
groweth
unto
an
holy
temple
.
7.
The
more
that
Believers
do
endeavour
to
grow
in
grace
,
without
resting
upon
any
measure
,
they
may
expect
the
more
of
Gods
speciall
presence
to
be
manifested
in
them
,
as
in
His
own
temple
:
for
,
it
is
the
growing
of
this
building
mainly
,
which
maketh
it
fit
to
be
a
temple
for
God
;
All
the
building
groweth
unto
an
holy
temple
.
Vers.
22.
In
whom
you
also
are
builded
together
,
for
an
habitation
of
God
through
the
Spirit
.
THe
Apostle
doth
now
,
in
the
next
and
last
place
,
apply
what
he
hath
said
of
this
spirituall
edifice
,
and
of
the
Churches
happy
estate
under
that
similitude
unto
those
believing
Ephesians
in
particular
,
by
shewing
,
that
even
they
were
built
up
together
with
all
other
sincere
Believers
upon
Jesus
Christ
the
foundation
,
and
for
this
end
,
that
they
might
be
a
place
of
habitation
,
where
God
might
dwell
,
as
manifesting
His
speciall
presence
in
them
,
by
the
saving
operations
of
His
holy
Spirit
.
Doct.
1.
That
our
faith
may
be
saving
,
and
our
comfort
solid
,
it
is
necessary
,
not
only
that
we
know
and
believe
those
excellent
priviledges
which
belong
to
the
Church
of
God
in
generall
:
But
we
must
also
,
observing
the
due
order
,
make
application
of
them
unto
our selves
in
particular
:
for
,
Paul
teacheth
so
much
,
while
,
having
set
forth
the
happy
estate
of
all
Believers
in
generall
,
he
maketh
application
thereof
unto
those
Ephesians
in
particular
;
In
whom
also
you
are
builded
together
,
saith
he
.
2.
That
this
particular
application
may
be
made
in
due
order
,
it
is
necessary
,
that
in
the
first
place
we
make
application
of
Christ
unto
our selves
,
laying
hold
upon
Him
by
faith
;
that
so
being
in
Him
,
we
may
have
right
unto
all
those
saving
priviledges
,
which
are
purchased
by
Him
:
for
,
the
Apostle
sheweth
this
was
the
order
,
wherein
those
priviledges
were
applied
unto
the
believing
Ephesians
;
they
were
first
united
to
Christ
,
and
so
had
accesse
unto
all
the
rest
which
follow
;
In
whom
also
you
are
builded
together
for
an
habitation
of
God
.
3.
That
we
may
rightly
apply
Christ
unto
our selves
,
it
is
necessary
that
we
lay
hold
upon
Him
in
order
to
all
those
ends
,
for
which
He
is
offered
in
the
Gospel
,
even
to
those
which
imply
an
obligation
upon
us
of
duty
,
both
unto
other
Believers
and
unto
God
:
for
,
those
Ephesians
were
so
united
to
Christ
by
faith
;
that
,
as
a
consequence
thereof
,
they
were
also
united
one
to
another
,
and
to
all
Believers
by
love
,
and
made
an
habitation
for
God
;
In
whom
you
are
builded
together
,
for
an
habitation
of
God
.
4.
Jesus
Christ
doth
differ
from
the
foundations
of
other
buildings
in
this
,
that
every
particular
Believer
is
not
only
laid
upon
Him
,
and
supported
by
Him
,
as
it
is
in
materiall
buildings
;
but
they
are
also
indented
in
Him
,
and
hid
,
as
it
were
,
in
the
clifts
of
that
rock
by
saving
faith
;
so
that
the
foundation
covereth
the
whole
building
,
and
serveth
for
a
refuge
from
the
storm
,
and
a
shaddow
from
the
heat
,
Isa.
25.
4.
for
,
he
saith
not
,
upon
whom
,
but
in
whom
you
also
are
builded
.
5.
As
all
Believers
,
how
far
so
ever
removed
by
large
distance
,
are
yet
most
strictly
tied
and
joyned
together
;
So
,
by
taking
band
with
Christ
the
foundation
,
they
are
fastened
one
to
another
,
even
as
the
stones
of
a
building
:
for
,
he
saith
,
In
whom
you
are
builded
together
:
union
among
themselves
did
follow
upon
their
being
in
Him
.
6.
The
more
deeply
engaged
that
any
have
been
before
conversion
in
Sathan's
service
and
the
slavery
of
their
lusts
,
their
after
conversion
,
and
being
builded
upon
Christ
for
an
habitation
to
God
,
is
the
rarer
priviledge
,
the
more
to
be
admired
and
highly
esteemed
of
;
for
,
he
saith
not
simply
,
in
whom
you
are
builded
,
but
in
whom
you
also
:
which
highteneth
the
purpose
,
as
a
thing
wonderfull
,
and
hardly
credible
,
the
apostle
having
an
eye
doubtlesse
to
their
former
slavery
unto
Satan
and
their
own
lusts
,
spoken
of
,
ver.
2
,
3.
7.
So
inseparable
is
that
union
,
and
connexion
among
the
Persons
of
the
blessed
Trinity
,
that
the
presence
and
indwelling
of
one
is
sufficient
to
prove
the
indwelling
of
all
:
for
,
they
are
an
habitation
to
God
the
Father
and
Son
,
because
the
Spirit
did
dwell
in
them
and
sanctifie
them
;
An
habitation
of
God
through
the
Spirit
.
8.
Though
all
the
external
actions
of
the
God-head
do
belong
to
all
the
Persons
of
the
blessed
Trinity
;
Yet
some
of
those
actions
are
usually
ascribed
unto
one
,
more
than
the
rest
,
according
as
they
carry
some
proportion
and
likenesse
to
the
personall
properties
of
each
person
:
for
,
the
sanctification
of
Believers
(
in
regard
of
which
effect
God
is
said
to
dwell
in
Believers
,
seing
He
thereby
doth
manifest
His
speciall
presence
in
them
)
is
here
ascribed
unto
the
Spirit
,
while
those
Ephesians
are
said
to
be
an
habitation
unto
God
through
the
Spirit
.
CHAP.
III.
IN
the
first
part
of
this
Chapter
(
which
beginneth
ver.
2.
)
the
Apostle
setteth
forth
the
dignity
of
his
Apostolick
Office
towards
the
Gentiles
,
with
his
calling
to
it
,
and
qualifications
for
it
.
And
,
first
,
he
propoundeth
the
matter
briefly
,
that
this
office
was
committed
to
him
,
vers.
2.
Next
,
he
doth
more
largely
illustrate
it
.
First
,
by
shewing
his
qualification
and
furniture
for
this
Office
,
to
wit
,
his
knowledge
and
insight
in
the
mysterie
of
the
Gospel
,
which
He
was
to
preach
:
for
proof
whereof
,
he
appealeth
to
what
he
had
written
in
the
two
former
Chapters
,
ver.
3
,
4.
and
having
called
the
Gospel
a
Mysterie
,
he
sheweth
the
reason
why
he
did
so
,
to
wit
,
because
it
was
not
so
known
of
old
,
as
now
under
the
Gospel
,
ver.
5.
and
giveth
a
brief
sum
of
this
mysterie
,
as
to
that
part
of
it
which
was
most
controverted
,
to
wit
,
the
calling
of
the
Gentiles
to
the
free
enjoyment
of
Gospel-priviledges
,
ver.
6.
Next
,
by
shewing
his
call
from
God
,
and
authority
to
dispense
this
furniture
:
where
he
taketh
occasion
to
extol
and
magnifie
his
Office
,
and
the
grace
of
God
,
which
called
him
to
it
,
from
eight
distinct
considerations
.
First
,
from
the
gifts
wherewith
he
was
furnished
to
discharge
it
.
Secondly
,
from
the
powerfull
assistance
of
Gods
Spirit
,
which
wrought
in
him
and
by
him
in
the
discharging
of
it
,
ver.
7.
Thirdly
,
from
his
own
unworthinesse
,
who
was
intrusted
with
it
.
Fourthly
,
from
the
excellency
of
the
subject
matter
,
which
he
was
to
set
forth
,
even
the
unsearchable
riches
of
Christ
,
ver.
8.
Fifthly
,
from
the
great
benefit
,
which
by
his
conscientious
discharging
thereof
was
to
accresce
unto
men
,
even
their
more
clear
understanding
of
that
mysterie
,
ver.
9.
Sixthly
,
from
the
same
benefit
,
which
did
thereby
redound
to
the
glorified
Angels
,
ver.
10.
Seventhly
,
from
the
eternity
of
Gods
purpose
to
intrust
him
in
that
office
,
for
bringing
about
the
forementioned
ends
,
ver.
11.
And
lastly
,
from
three
excellent
priviledges
,
boldnesse
,
accesse
,
confidence
whereof
Believers
did
partake
by
the
means
of
his
Ministery
;
as
being
thereby
brought
to
Christ
,
in
whom
they
enjoyed
all
those
,
ver.
12.
From
all
which
grounds
he
dehorteth
them
from
fainting
,
notwithstanding
of
his
present
sad
sufferings
in
discharging
so
honourable
an
employment
,
ver.
13.
In
the
second
part
of
the
Chapter
,
he
doth
indirectly
incite
them
to
persevere
,
and
make
progresse
in
the
experimentall
knowledge
of
,
and
in
communion
with
Christ
,
by
giving
a
sum
of
his
fervent
prayers
unto
God
for
them
to
that
purpose
.
The
occasion
of
which
prayer
,
is
,
ver.
1.
his
gesture
in
prayer
,
and
to
whom
he
did
pray
,
to
wit
,
God
,
described
from
his
relation
to
Christ
and
the
Church
,
are
,
ver.
14.
15.
The
particulars
prayed
for
,
are
,
1.
Their
strengthening
in
the
inward
man
by
the
Spirit
,
ver.
16.
2.
Christs
inhabiting
their
heart
by
faith
,
ver.
17
-
.
3.
Their
experimentall
knowledge
and
comprehension
of
Christs
boundlesse
love
,
flowing
from
their
firm
adhering
to
the
love
of
God
in
Christ
by
faith
,
ver.
-17
,
18
,
19
-
4.
Their
full
replenishing
with
the
perfection
of
all
graces
in
glory
,
ver.
-19.
The
conclusion
of
his
prayer
containeth
a
description
of
God
,
taken
from
His
almighty
power
to
do
above
our
petitions
and
conceptions
,
ver.
20.
and
a
thanksgiving
unto
God
so
described
,
and
upon
that
ground
,
ver.
21.
Vers.
1.
FOr
this
cause
,
I
Paul
,
the
prisoner
of
Jesus
Christ
for
you
Gentiles
.
THis
verse
belongeth
to
the
purpose
contained
in
the
second
part
of
the
Chapter
,
which
,
being
begun
here
,
is
interrupted
untill
ver.
14.
The
reason
whereof
shall
be
shown
,
ver.
2.
In
the
mean
time
he
doth
here
declare
the
occasion
of
his
following
prayer
to
God
on
their
behalf
to
have
been
,
even
that
,
which
he
hath
but
presently
spoken
concerning
them
,
to
wit
,
their
being
already
builded
upon
Christ
by
faith
,
together
with
all
true
Believers
;
for
,
the
words
,
for
this
cause
,
relate
to
the
close
of
the
preceeding
Chapter
.
And
withall
,
that
his
praying
to
God
so
fervently
for
them
may
have
the
more
weight
,
in
order
to
their
up-stirring
to
endeavour
after
that
which
he
prayeth
for
,
he
describeth
himself
,
who
is
to
pray
for
them
,
from
his
present
captivity
and
bonds
,
under
which
he
was
at
Rome
for
the
truth
of
Christ
,
and
for
the
behoof
and
edification
of
the
Gentiles
:
(
of
whom
these
Ephesians
were
a
part
)
for
,
Paul
being
intrusted
,
in
a
peculiar
manner
,
to
be
the
Apostle
and
Doctor
of
the
Gentiles
,
1
Tim.
2.
7.
it
followeth
,
that
all
his
sufferings
,
in
discharge
of
that
trust
,
were
for
their
sake
.
Besides
,
that
the
nearest
cause
of
his
sufferings
from
the
Jews
,
his
chief
adversaries
,
was
his
carrying
of
the
Gospel
unto
the
Gentiles
,
Act.
22
,
21
,
22.
Doct.
1.
The
pains
of
Ministers
with
,
and
for
the
Lords
people
,
are
so
far
from
being
at
an
end
,
when
people
are
brought
to
Christ
and
built
upon
Him
by
faith
,
that
even
their
being
brought
this
length
,
doth
lay
a
new
tye
upon
their
Ministers
,
both
to
deal
with
God
on
their
behalf
,
and
to
labour
with
themselves
so
much
the
more
earnestly
,
that
,
not
only
they
do
not
losse
those
things
which
are
already
wrought
,
2
Joh.
ver.
8.
but
also
they
may
make
progresse
answerable
vnto
their
fair
beginnings
;
lest
otherwise
they
mar
their
own
comfort
,
Psal.
51.
12.
make
the
name
of
God
to
be
evil
spoken
of
,
2
Sam.
12.
14.
and
thereby
draw
down
sore
corrections
upon
themselves
,
2
Sam.
12.
10.
for
,
the
Apostle
his
praying
so
fervently
upon
their
behalf
,
and
thereby
stirring
them
up
to
endeavour
after
that
themselves
,
which
he
did
pray
for
,
was
occasioned
by
their
being
built
upon
Christ
for
an
habitation
unto
God
;
for
this
cause
,
saith
he
,
I
Paul
—
do
bow
my
knees
,
as
it
followeth
,
ver.
14.
which
closeth
up
the
sentence
begun
here
.
2.
Such
powerfull
influence
hath
God
upon
hearts
,
that
He
can
make
those
,
who
for
the
time
are
cruel
persecuters
of
truth
,
prove
afterwards
famous
Martyrs
,
and
sufferers
for
it
:
for
,
Paul
was
once
a
bloudy
persecuter
,
Gal.
1.
-13.
but
is
now
a
famous
sufferer
;
I
Paul
,
the
prisoner
,
saith
he
,
or
,
as
it
is
in
the
Original
,
that
prisoner
,
implying
he
was
no
ordinary
,
but
a
noted
sufferer
;
his
sufferings
being
in
a
manner
singular
,
2
Cor.
11.
23
,
&c.
3.
Sufferings
for
Christ
and
truth
are
so
far
from
being
cause
of
just
reproach
to
those
who
suffer
,
from
others
,
or
from
being
matter
of
shame
and
blushing
to
themselves
,
That
they
are
rather
a
glory
unto
them
,
yea
,
and
sometimes
will
be
gloried
in
by
them
,
as
that
,
wherein
their
chiefest
honour
standeth
:
for
,
Paul
,
after
the
example
of
Kings
and
Nobles
,
who
design
themselves
by
their
most
honourable
stiles
,
doth
,
in
place
of
all
,
take
this
one
,
of
a
prisoner
for
Truth
,
unto
himself
;
I
Paul
,
the
prisoner
of
Jesus
Christ
.
4.
So
far
ought
people
be
from
stumbling
at
truth
,
because
of
the
oppressed
and
suffering
lot
of
those
who
preach
it
,
that
even
their
sufferings
for
truth
should
make
their
pains
the
more
acceptable
,
and
adde
a
weight
unto
the
Word
of
truth
in
their
mouth
:
for
,
Paul
describeth
himself
from
his
present
suffering
lot
,
that
both
his
person
and
pains
might
have
the
more
weight
and
efficacy
with
them
;
I
Paul
,
the
prisoner
of
Jesus
Christ
.
5.
The
Lord
doth
sometimes
give
so
far
way
to
the
rage
of
persecuters
,
as
that
the
choisest
instruments
for
carrying
on
His
work
may
be
,
for
a
season
,
restrained
in
their
liberty
,
and
so
laid
aside
as
uselesse
,
even
in
a
time
when
there
is
greatest
need
of
their
pains
and
diligence
:
for
,
Paul
,
an
eminent
instrument
,
(
1
Corinth.
15.
10.
)
was
at
such
a
time
cast
in
prison
;
I
Paul
,
the
prisoner
of
Jesus
Christ
.
6.
No
afflictions
or
sufferings
do
loose
a
Pastor
from
his
duty
towards
the
Lords
people
,
over
whom
he
is
set
:
But
when
he
is
restrained
in
his
liberty
from
Preaching
to
them
,
he
ought
even
then
endeavour
their
edification
by
writting
to
them
,
and
praying
for
them
:
for
,
Paul
,
being
a
prisoner
,
doth
yet
write
to
those
Ephesians
,
and
pray
for
them
;
I
Paul
,
the
prisoner
—
do
bow
my
knees
.
7.
A
prisoner
for
Christ
and
truth
,
hath
this
advantage
beyond
all
other
prisoners
in
ordinary
wars
,
he
is
a
prisoner
,
not
so
much
to
those
who
persecute
him
,
as
to
Jesus
Christ
,
his
own
Lord
and
Generall
:
and
that
not
only
,
because
he
suffereth
in
His
quarrell
,
but
also
he
remaineth
still
in
His
custody
,
Gen.
39.
21.
and
at
His
disposall
,
who
over-ruleth
the
rage
of
enemies
so
as
that
they
cannot
do
the
meanest
prisoner
of
His
any
further
hurt
than
seemeth
good
unto
Him
,
Dan.
3.
17.
for
,
in
both
those
respects
,
Paul
doth
call
himself
Christs
prisoner
;
he
was
imprisoned
for
His
sake
,
and
at
,
and
during
His
overruling
will
and
pleasure
;
I
Paul
,
the
prisoner
of
Jesus
Christ
.
8.
The
Lord
doth
so
out-wit
His
enemies
,
as
their
very
restraining
and
imprisoning
His
servants
,
doth
,
contrary
to
their
intention
,
tend
to
the
furtherance
of
the
Gospel
;
all
their
sufferings
of
that
sort
being
real
confirmations
of
the
truth
preached
by
them
,
Phil.
1.
-17.
and
speaking
examples
for
others
to
imitate
,
Iam.
5.
10.
for
,
Paul
sheweth
,
that
his
sufferings
were
for
the
Gentiles
,
though
not
for
their
redemption
,
1
Cor.
1.
-
13
-
yet
for
their
good
and
edification
in
the
mentioned
respects
;
I
Paul
,
the
prisoner-for
you
Gentiles
.
9.
This
may
exceedingly
sweeten
the
sharpest
sufferings
of
Gods
servants
,
when
they
consider
,
they
suffer
nothing
but
what
is
measured
out
unto
them
by
their
Lord
Christ
;
that
their
sufferings
are
not
for
evil
doing
,
but
for
Him
and
His
truth
who
suffered
for
them
,
2
Cor.
5.
14
,
15.
and
that
not
only
their
own
salvation
,
but
the
salvation
also
of
others
,
is
some
one
way
or
other
advanced
by
their
sufferings
:
for
,
Pauls
sufferings
are
sweetned
from
this
,
that
he
was
the
prisoner
of
Jesus
Christ
,
and
for
the
Gentiles
.
Vers.
2.
If
ye
have
heard
of
the
dispensation
of
the
grace
of
God
,
which
is
given
me
to
you-ward
.
HEre
beginneth
the
first
part
of
the
Chapter
,
wherein
the
Apostle
,
by
way
of
digression
,
setteth
forth
the
dignity
of
his
Apostolick
Office
towards
the
Gentiles
;
that
thereby
he
may
,
not
only
guard
them
from
stumbling
at
his
sufferings
,
as
is
clear
from
ver.
13.
but
also
give
a
reason
of
what
he
presently
said
,
ver.
1.
that
he
was
a
prisoner
for
them
,
to
wit
,
because
he
had
his
Office
from
God
towards
them
:
for
,
lest
they
had
doubted
of
the
truth
of
that
assertion
,
he
presently
breaketh
off
the
former
sentence
in
the
very
entry
,
without
putting
a
close
to
it
,
untill
ver.
14.
as
judging
it
more
safe
to
keep
them
a
little
in
suspense
,
and
ignorant
of
that
which
he
began
to
speak
of
,
than
to
leave
them
with
a
doubt
about
the
truth
of
any
thing
which
he
had
already
spoken
;
seing
ignorance
of
things
,
not
yet
revealed
,
is
not
so
hazardous
as
misbelief
of
those
truths
which
was
revealed
and
known
.
And
therefore
,
in
the
first
branch
of
the
first
part
of
the
Chapter
,
contained
in
this
verse
,
the
Apostle
doth
briefly
declare
,
that
the
Apostolick
Office
of
dispensing
and
ministerial
distributing
the
doctrine
of
free
grace
and
salvation
contained
in
the
Gospel
,
here
(
called
the
grace
of
God
,
as
,
Tit.
2.
11.
)
was
committed
unto
him
with
relation
chiefly
to
the
Gentiles
,
and
particularly
,
to
those
Ephesians
.
See
upon
Col.
1.
ver.
25.
doct.
3.
And
as
to
the
truth
of
this
assertion
,
he
appealeth
to
their
own
knowledge
and
conscience
,
if
they
had
not
heard
it
,
and
were
not
sufficiently
instructed
in
it
:
for
,
the
conditionall
particle
if
,
implyeth
not
any
doubt
of
the
thing
,
but
rather
his
great
confidence
,
that
they
nei
ther
could
nor
would
contradict
it
,
seing
it
was
a
thing
publickly
known
from
the
history
of
his
conversion
,
Gal.
1.
22
,
23.
and
doubtlesse
also
from
his
own
preaching
while
he
was
among
them
,
Act.
19.
10.
Doct.
1.
Where
a
Minister
is
called
,
and
sent
by
God
unto
a
People
,
not
only
his
Sermons
,
but
also
his
actions
and
carriage
,
yea
,
his
very
sufferings
in
the
discharge
of
his
Calling
,
are
blessed
of
God
to
be
powerfull
preachings
for
the
good
and
edification
ofthose
among
them
,
whom
God
intendeth
good
for
:
for
,
Paul
proveth
he
was
a
prisoner
for
the
Gentiles
,
or
that
his
imprisonment
and
sufferings
did
contribute
for
their
good
and
edification
,
because
he
was
called
of
God
to
dispense
the
Gospel
unto
them
;
If
ye
have
heard
of
the
dispensation
—
which
is
given
me
to
you-ward
.
2.
The
ministerial
Office
is
not
a
lordly
dominion
,
but
a
stewardship
,
whereby
the
Lord
himself
,
who
is
great
Master
of
that
family
,
(
ver.
15.
)
which
is
His
House
and
Church
,
1
Tim.
3.
15.
doth
intrust
some
to
break
and
divide
the
bread
of
life
unto
the
rest
:
which
therefore
they
must
do
with
that
measure
of
faithfulnesse
(
1
Cor.
4.
2.
)
and
wisdom
(
Mat.
24.
45.
)
as
they
may
be
answerable
unto
Him
who
hath
intrusted
them
;
for
,
he
calleth
the
ministerial
Office
intrusted
to
him
,
the
dispensation
,
which
signifieth
the
ordering
of
things
belonging
to
the
family
so
as
may
be
most
for
its
behoof
:
and
being
applyed
unto
God
,
with
relation
to
His
Church
,
it
signifieth
a
most
absolute
power
to
dispose
of
those
things
as
He
pleaseth
,
(
so
is
it
taken
,
Col.
1.
25.
)
but
being
applyed
unto
His
Ministers
,
as
it
is
here
,
it
signifieth
only
a
subordinate
misterial
power
,
for
which
the
person
intrusted
must
be
countable
,
such
as
is
the
office
of
a
steward
in
great
families
.
See
1
Cor.
4.
1
,
2.
If
ye
have
heard
of
the
dispensation
of
the
grace
,
&c.
3.
The
great
thing
which
Ministers
are
to
dispense
and
distribute
unto
the
Lords
family
,
is
the
doctrine
of
Salvation
through
free
grace
.
They
are
indeed
to
dispense
threatnings
also
,
and
to
inculcate
the
terror
of
Gods
wrath
,
Mat.
3.
12.
Only
their
great
design
in
all
should
be
,
that
people
may
be
thereby
fitted
to
imbrace
the
offer
of
grace
and
salvation
in
the
Gospel
:
for
,
the
Apostle
calleth
that
which
he
was
to
dispense
,
the
grace
of
God
,
to
wit
the
doctrine
of
grace
;
The
dispensation
of
the
grace
of
God
.
4.
The
Lords
People
ought
carefully
to
lay
up
and
remember
what
they
hear
of
the
Lords
Word
from
,
or
of
His
dealing
with
,
His
Servants
;
that
so
they
may
make
use
of
it
afterwards
,
when
God
calleth
them
to
it
:
and
more
especially
they
would
not
forget
what
may
convincingly
clear
unto
their
consciences
a
Ministers
calling
,
and
his
being
sent
from
God
unto
them
;
whereby
his
doctrine
,
life
,
and
sufferings
may
have
the
greater
weight
with
them
:
for
,
Paul
supposeth
they
did
perfectly
remember
what
they
heard
of
his
calling
to
the
Gentiles
,
and
therefore
doth
appeal
to
their
testimony
,
while
he
saith
,
If
ye
have
heard
of
the
dispensation
,
&c.
5.
As
there
is
no
lesse
concredited
unto
called
Ministers
by
God
to
hold
forth
unto
the
Lords
People
,
than
the
doctrine
of
Salvation
through
free
grace
,
the
greatest
of
all
trusts
;
So
whatever
is
committed
or
given
by
God
unto
them
,
is
not
for
themselves
alone
,
but
for
the
good
of
those
also
unto
whom
they
are
sent
;
and
therefore
God
doth
usually
deal
the
better
with
Ministers
for
the
Peoples
sake
:
for
,
the
relative
,
which
,
doth
relate
to
the
antecedent
,
grace
,
and
Paul
saith
,
This
grace
,
or
,
the
doctrine
of
the
Gospel
,
is
given
me
to
you-ward
.
Vers.
3.
How
that
by
revelation
he
made
known
unto
me
the
mysterie
(
as
I
wrote
afore
in
few
words
,
4
Whereby
when
ye
read
ye
may
understand
my
knowledge
in
the
mysterie
of
Christ
)
THe
Apostle
,
being
(
in
the
second
branch
of
the
first
part
of
the
Chapter
to
ver.
13.
)
more
largely
to
illustrate
what
he
did
but
briefly
assert
,
ver.
2.
to
wit
,
that
the
Apostolick
office
of
dispensing
the
Gospel
to
the
Gentiles
was
committed
unto
him
,
doth
,
first
,
shew
,
to
ver.
7.
that
he
was
sufficiently
furnished
by
God
with
knowledge
and
insight
in
the
Doctrine
of
the
Gospel
concredited
to
him
.
And
in
those
two
verses
he
declareth
,
not
only
the
nature
of
this
Doctrine
,
that
it
is
a
mysterie
,
or
sacred
secret
;
but
also
,
that
it
was
made
known
unto
him
by
God
,
together
with
the
manner
how
he
came
to
the
knowledge
of
it
,
to
wit
,
by
extraordinary
revelation
from
God
,
and
not
by
ordinary
means
,
as
is
more
clearly
expressed
,
Gal.
1.
12.
and
for
proof
of
his
knowledge
and
insight
in
this
mysterie
,
he
referreth
them
to
what
he
hath
written
succinctly
of
it
in
the
two
former
Chapters
,
in
which
he
hath
,
by
a
most
divine
and
ravishing
strain
,
set
forth
the
grounds
,
causes
and
means
of
salvation
,
and
made
application
of
all
both
to
Jew
and
Gentile
,
which
is
the
very
comprehensive
sum
of
this
mysterie
,
ver.
3.
from
which
two
preceeding
Chapters
,
being
diligently
perpended
,
and
read
by
them
,
he
doubteth
not
,
but
they
should
find
he
had
not
arrogantly
,
and
without
ground
ascribed
to
himself
a
great
measure
of
knowledge
and
insight
in
that
mysterie
,
which
he
calleth
the
mysterie
of
Christ
;
because
Christ
is
the
chief
subject
of
the
Gospel
,
1
Cor.
2.
2.
and
the
very
mysterie
of
that
mysterie
,
1
Tim.
3.
16.
This
is
contained
,
ver.
4.
From
ver.
3.
Learn
,
1.
Whoever
are
called
by
God
to
undergo
any
office
in
His
house
,
they
are
in
somemeasure
,
greater
or
lesser
,
competently
furnished
and
fitted
by
Him
for
that
imployment
:
And
therfore
giftlesse
Ministers
were
never
sent
by
God
;
for
,
Paul
,
having
shown
that
the
Apostolick
Office
was
committed
unto
him
by
God
,
ver.
2.
he
now
declareth
how
God
had
furnished
him
for
it
;
How
that
by
revelation
He
made
known
unto
me
the
mysterie
.
2.
That
the
Gospel
is
a
mysterie
,
and
in
what
respects
it
is
so
,
see
chap.
1.
ver.
9.
doct.
1.
He
made
known
unto
me
the
mysterie
.
3.
The
Lord
doth
usually
manifest
Himself
,
more
or
lesse
,
unto
His
Servants
,
according
to
the
nature
,
weight
and
difficulty
of
those
imployments
unto
which
He
doth
call
them
:
for
,
He
maketh
Himself
manifest
to
Paul
by
extraordinary
revelation
,
because
he
was
to
serve
Him
in
an
extraordidary
embassage
,
as
an
Apostle
;
How
that
by
revelation
He
made
known
unto
me
.
4.
As
Christ's
Ministers
may
sometimes
in
sobriety
speak
to
the
commendation
of
their
own
knowledge
,
and
of
their
other
ministerial
abilities
,
to
wit
,
when
they
are
necessitated
to
assert
and
avow
their
calling
from
God
;
So
it
is
most
safe
to
speak
no
further
to
that
purpose
,
than
they
have
formerly
given
some
proof
of
,
in
discharge
of
their
calling
,
to
which
they
may
appeal
,
as
an
undeniable
confirmation
of
what
they
affirm
;
lest
otherwise
their
bare
assertion
be
taken
for
vain
vaunting
and
arrogant
boasting
:
for
,
Paul
,
being
called
to
speak
of
his
own
knowledge
and
abilities
,
as
an
evidence
of
his
calling
from
God
,
referreth
them
to
that
proof
,
which
he
had
given
thereof
in
his
former
writings
,
while
he
saith
,
As
I
wrote
afore
in
few
words
.
5.
The
Doctrine
of
salvation
revealed
unto
,
and
Preached
by
the
Apostles
,
is
contained
in
their
writings
,
and
therefore
there
is
no
necessity
of
unwritten
traditions
:
for
,
the
Apostle
,
proving
that
this
mysterie
was
revealed
to
him
,
he
doth
not
refer
them
to
what
he
had
preached
unto
them
for
the
space
of
two
years
,
Acts
19.
10.
but
to
his
writings
,
which
had
been
no
adequate
proof
,
except
he
had
written
the
sum
of
all
which
was
revealed
unto
him
,
at
least
,
of
so
much
as
was
necessary
for
them
to
know
;
As
I
wrote
afore
in
few
words
.
6.
The
Spirit
of
God
speaking
in
Scripture
,
hath
comprised
large
and
comprehensive
purpose
,
even
the
whole
plot
of
mans
salvation
,
and
the
sum
of
mans
duty
,
in
a
small
bulk
and
few
words
;
as
knowing
that
reading
much
would
be
but
wearisomenesse
to
the
flesh
,
Eccles.
12.
-12.
and
intending
that
the
gift
of
interpretation
and
exponing
Scripture
,
should
have
place
in
the
Church
,
1
Corinth.
12.
8.
for
,
Paul
,
the
pen-man
of
the
Spirit
of
God
,
giveth
a
comprehensive
sum
of
the
whole
Gospel
in
the
two
first
Chapters
,
with
relation
to
which
,
he
saith
here
,
I
wrote
afore
in
few
words
.
From
ver.
4.
Learn
,
1.
The
brevity
of
Scripture
,
and
comprehensive
largenesse
of
the
purpose
contained
in
it
,
do
not
occasion
any
such
obscurity
in
Scripture
,
but
by
diligent
reading
the
mind
of
God
therein
may
be
found
out
and
understood
:
for
,
notwithstanding
,
Paul
hath
shown
he
had
comprehended
that
whole
mysterie
in
few
words
;
yet
,
saith
he
,
Whereby
when
you
read
,
ye
may
understand
.
2.
The
Word
of
God
therefore
ought
to
be
frequently
read
,
and
diligently
perused
by
all
the
Lords
people
;
this
being
one
mean
,
and
second
to
none
(
except
publick
preaching
,
Rom.
10.
14
,
15.
)
which
the
Lord
doth
blesse
,
as
for
other
ends
,
So
for
attaining
to
know
and
understand
the
purpose
and
subject-matter
contained
in
the
Word
:
for
,
Paul
supponeth
it
was
their
duty
to
read
what
he
had
written
,
and
sheweth
by
reading
they
should
understand
his
knowledge
in
the
mysterie
.
3.
Even
private
Christians
,
through
diligent
reading
of
Scripture
,
may
attain
to
such
a
measure
of
knowledge
and
understanding
,
as
may
enable
them
to
judge
of
the
abilities
,
gifts
and
doctrine
of
Ministers
:
for
,
Paul
,
speaking
even
to
private
Christians
amongst
those
Ephesians
,
saith
,
Wherby
,
when
ye
read
,
ye
may
understand
my
knowledge
in
the
mysterie
of
Christ
.
4.
Though
private
Christians
are
not
to
sist
themselves
as
publick
judges
of
the
doctrine
of
Ministers
,
1
Cor.
14.
32.
neither
should
they
delight
much
in
venting
their
private
judgement
,
especially
their
carping
censures
,
Iam.
1.
-
19
-
yet
they
are
not
as
stupid
blocks
,
without
triall
and
examination
,
to
receive
what-ever
the
Minister
saith
;
but
ought
to
passe
a
private
judgment
of
discretion
upon
what
they
hear
,
whether
it
be
truth
or
error
,
right
or
wrong
,
in
so
far
,
at
least
,
as
may
regulate
their
own
practice
in
choosing
,
or
refusing
what
they
hear
,
1
Thess.
5.
21.
for
,
Paul
alloweth
unto
those
Ephesians
to
passe
such
a
judgement
upon
his
own
doctrine
and
abilities
;
Ye
may
understand
my
knowledge
in
the
mysterie
of
Christ
.
Vers.
5.
Which
in
other
ages
was
not
made
known
unto
the
sons
of
men
,
as
it
is
now
revealed
unto
his
holy
Apostles
and
Prophets
by
the
Spirit
.
THe
Apostle
giveth
a
reason
,
why
he
called
the
Gospel
(
the
knowledge
whereof
was
revealed
unto
him
)
a
mysterie
,
and
thereby
doth
also
prove
,
that
there
was
a
necessity
of
extraordinary
revelation
for
bringing
him
to
the
knowledge
of
it
,
to
wit
,
because
this
Doctrine
of
salvation
through
free
grace
by
Christ
,
and
more
especially
the
calling
of
the
Gentiles
to
partake
of
this
salvation
in
all
respects
equally
with
the
Jews
(
which
is
chiefly
intended
by
the
mysterie
here
spoken
of
,
as
is
clear
from
,
ver.
6.
)
was
not
so
fully
,
and
clearly
made
known
in
the
former
ages
of
the
world
,
unto
any
of
the
sons
of
men
,
whether
without
,
or
within
the
Church
,
as
it
was
now
under
the
Gospel
revealed
immediately
by
the
Spirit
of
God
unto
the
holy
Apostles
(
who
these
were
,
see
upon
Col.
1.
ver.
1.
doct.
2.
)
and
the
Prophets
of
the
New
Testament
,
(
spoken
of
,
Act.
15.
32.
21.
8
,
9
,
10.
Eph.
4.
11.
)
who
being
extraordinarily
assisted
by
the
Spirit
of
God
,
did
not
only
open
up
the
prophetical
Scriptures
of
the
Old
Testament
,
confirming
and
proving
the
Doctrine
of
the
Gospel
from
these
;
but
also
did
foretell
things
to
come
.
Doct.
1.
The
children
of
men
are
naturally
ignorant
of
Gospel-truths
,
and
know
no
further
of
them
,
than
God
is
pleased
to
reveal
and
make
known
unto
them
:
for
,
the
Apostle
sheweth
,
that
the
sons
of
men
were
passive
,
as
to
the
measure
of
light
which
was
attained
unto
of
those
truths
;
Which
in
other
ages
was
not
made
known
unto
the
sons
of
men
,
as
it
is
now
revealed
.
2.
The
Lord
in
bestowing
grace
and
the
saving
knowledge
of
Himself
,
doth
act
as
a
most
free
agent
,
not
constrained
by
any
necessity
,
so
,
that
He
dispenseth
grace
to
whom
He
will
,
Rom.
9.
18.
to
some
more
sparingly
,
and
to
others
more
liberally
,
whether
we
compare
times
with
times
,
or
persons
with
persons
in
one
and
the
same
time
,
Rom.
12.
-3.
for
,
He
hath
revealed
the
saving
knowledg
of
this
mysterie
now
under
the
Gospel
in
a
greater
measure
than
he
did
formerly
;
Which
in
other
ages
was
not
made
known
,
as
is
now
revealed
,
saith
he
.
3.
Neither
the
Doctrine
of
salvation
through
free
grace
by
Christ
,
nor
Gods
purpose
to
call
the
Gentiles
to
partake
of
this
salvation
equally
with
the
Jews
,
was
altogether
unknown
to
the
ancient
Church
before
Christ
came
;
there
being
severall
manifestations
of
the
former
in
the
Covenant
of
Grace
,
as
it
was
first
revealed
unto
Adam
,
Gen.
3.
15.
and
after
renewed
with
Abraham
,
Gen.
17.
7.
David
,
2
Sam.
23.
5.
and
commented
upon
by
the
Prophets
,
Isa.
53.
3
,
&c.
and
many
full
prophesies
also
of
the
latter
,
which
the
Apostles
themselves
did
make
use
of
to
confirm
the
calling
of
the
Gentiles
,
as
Act.
13.
47.
cited
from
Isa.
49.
6.
and
Act.
15.
15.
cited
from
Amos
9.
11
:
for
,
the
Apostle
doth
not
simply
deny
that
the
former
ages
had
any
knowledge
of
this
mysterie
at
all
,
but
comparatively
;
It
was
not
in
other
ages
made
known
,
as
it
is
now
revealed
.
But
,
fourthly
,
neither
the
Doctrine
of
salvation
,
nor
yet
the
calling
of
the
Gentiles
were
so
fully
,
or
clearly
revealed
under
the
Old
Testament
,
as
they
are
now
under
the
New
;
both
of
them
being
but
sparingly
spoken
to
then
,
Mat.
13.
17.
and
what
was
spoken
,
for
the
most
part
,
wrapped
up
in
a
vail
of
types
and
shadowes
,
so
that
they
could
not
stedfastly
look
to
the
end
of
that
which
is
abolished
,
2
Cor.
3.
13.
The
latter
,
to
wit
,
the
calling
of
the
Gentiles
,
being
only
then
fore-told
,
and
prophesied
of
;
and
therefore
could
not
be
so
distinctly
,
solidly
and
satisfyingly
known
,
as
now
when
it
is
accomplished
:
Besides
that
the
time
when
,
and
the
manner
how
it
was
to
be
accomplished
,
and
particularly
,
that
the
Gentiles
should
have
accesse
unto
the
Church
without
an
entrance
by
the
door
of
circumcision
.
Those
(
I
say
)
were
either
not
at
all
,
or
but
very
sparingly
revealed
,
so
that
even
the
Apostles
themselves
,
after
Christs
ascension
,
did
doubt
and
hesitate
much
about
the
truth
of
this
mysterie
,
untill
it
was
more
fully
revealed
,
Act.
10.
10
,
&c.
for
,
saith
Paul
,
Which
in
other
ages
was
not
made
known
,
as
it
is
now
revealed
.
5.
As
Christs
servants
may
be
sometimes
necessitated
to
speak
unto
the
commendation
of
their
own
receipts
from
God
;
So
Christian
sobriety
will
teach
them
to
be
so
far
from
disparaging
,
or
undervaluing
the
receipts
of
others
,
to
render
themselves
thereby
the
more
esteemed
of
,
That
they
will
endeavour
to
have
others
,
who
are
equally
deserving
,
to
partake
with
them
in
that
deserved
esteem
,
which
they
challenge
unto
themselves
:
for
,
Paul
,
having
begun
to
speak
(
ver.
3.
)
of
that
knowledge
of
this
mysterie
,
which
was
revealed
unto
himself
,
doth
here
affirm
the
same
of
all
the
Apostles
and
Prophets
;
As
it
is
now
revealed
unto
the
Apostles
and
Prophets
.
6.
Though
God
might
easily
communicate
the
knowledge
of
Himself
unto
all
,
whom
he
intendeth
to
save
in
a
way
extraordinary
,
immediately
and
without
the
help
of
second
means
,
Act.
2.
ver.
3
,
4.
yet
,
He
hath
rather
chosen
to
communicate
His
mind
so
,
unto
some
few
only
,
who
have
,
some
of
them
,
at
least
,
at
His
appointment
(
2
Pet.
1.
-21.
)
set
down
in
sacred
Writ
what
they
themselves
did
immediately
receive
from
God
,
1
Job
.
1.
1.
by
which
means
the
knowledge
of
God
may
,
in
an
ordinary
way
,
be
conveyed
unto
others
,
Job
.
20.
31.
The
Lord
hereby
preventing
Satans
designe
,
who
would
otherwise
have
obtruded
upon
people
his
own
delusions
,
in
place
of
immediate
revelations
from
God
,
2
Chron.
18.
21.
and
trying
the
obedience
of
His
people
,
if
they
will
subject
themselves
unto
His
will
and
word
in
the
mouth
of
His
Servants
,
Matth.
10.
40.
as
also
gently
sparing
their
infirmity
and
weaknesse
,
who
could
not
,
one
among
a
thousand
,
carry
aright
those
extraordinary
manifestations
of
God
unto
their
spirits
,
2
Cor.
12.
7.
for
,
saith
Paul
,
this
mysterie
was
revealed
by
the
Spirit
,
to
wit
,
immediately
,
not
unto
all
,
but
to
His
holy
Apostles
and
Prophets
.
7.
As
all
the
Lords
Ministers
ought
to
be
inherently
holy
,
not
only
because
of
the
precept
enjoyning
so
much
in
a
speciall
manner
unto
Ministers
,
Tit.
1.
8.
but
also
for
the
more
successefull
discharging
of
their
office
;
seing
the
secret
of
the
Lord
is
with
them
who
fear
Him
,
Psal.
25.
14.
and
the
lips
of
the
righteous
feed
many
,
Prov.
10.
21.
and
as
all
the
extraordinary
Office-bearers
(
for
what
is
revealed
,
Judas
alone
excepted
)
and
Pen-men
of
holy
Scripture
,
were
really
sanctified
and
holy
;
So
inherent
holinesse
,
without
a
peculiar
illumination
of
the
Spirit
of
God
,
superadded
for
that
end
,
is
not
sufficient
for
giving
clear
light
and
insight
in
Gospel-mysteries
:
for
,
He
giveth
the
Apostles
and
Prophets
the
epithet
of
boly
,
to
shew
they
themselves
were
so
,
and
all
Ministers
ought
to
be
so
;
and
yet
this
mysterie
behoved
to
be
revealed
unto
them
by
the
Spirit
,
even
to
the
holy
Apostles
and
Prophets
.
Vers.
6.
That
the
Gentiles
should
be
fellow-heirs
,
and
of
the
same
body
,
and
partakers
of
his
promise
in
Christ
,
by
the
Gospel
.
THe
Apostle
doth
here
give
a
brief
sum
of
that
mystery
,
which
was
revealed
unto
him
,
as
to
that
part
of
it
,
at
least
,
which
was
most
controverted
,
to
wit
,
that
the
Pagan
Gentiles
were
now
called
to
enjoy
,
and
real
Believers
among
them
actually
did
enjoy
most
excellent
priviledges
.
As
,
first
,
of
being
joynt-heirs
of
the
heavenly
inheritance
with
the
Believers
of
the
Jewish
Nation
,
Gal.
3.
29.
and
with
Christ
Himself
,
Rom.
8.
17.
Secondly
,
of
being
incorporated
with
the
Church
of
God
in
one
mysticall
body
,
whereof
Christ
is
the
Head
.
See
,
upon
Eph.
1.
-22
,
23.
And
,
thirdly
,
of
partaking
with
the
believing
Jews
of
the
Covenant-promise
made
by
God
to
Abraham
and
his
seed
,
Gen.
17.
7.
so
that
they
were
now
within
the
bond
of
the
Covenant
of
Grace
.
He
declareth
also
,
that
all
those
priviledges
were
purchased
for
them
,
and
freely
bestowed
upon
them
by
Christ
,
and
by
vertue
of
their
being
in
Him
by
faith
,
in
whom
they
had
equal
interest
with
the
believing
Jews
themselves
;
and
that
they
were
brought
to
this
happy
estate
by
the
alone-preaching
of
the
Gospel
,
and
by
faith
in
it
,
without
the
ceremoniall
Law
and
Circumcision
.
All
which
were
mysteries
to
the
ancient
Church
.
See
upon
ver.
5.
Doct.
4.
Hence
,
Learn
,
1.
There
is
a
necessary
concatenation
among
those
three
,
to
wit
,
a
right
to
heaven
,
union
with
Christ's
mysticall
body
,
and
saving
interest
in
the
Covenant
of
Grace
.
The
enjoying
of
any
one
whereof
,
implyeth
the
other
two
:
and
if
one
of
those
be
wanting
,
the
rest
are
wanting
also
:
for
,
the
Apostle
speaketh
of
them
,
as
mutually
depending
one
upon
another
;
That
the
Gentiles
should
be
fellow-heirs
,
&c.
2.
As
every
renewed
childe
of
God
is
an
heir
of
the
heavenly
inheritance
;
So
the
multitude
of
heirs
doth
not
lessen
the
inheritance
,
nor
make
the
priviledge
of
being
an
heir
of
heaven
the
lesse
glorious
;
yea
,
it
addeth
unto
the
glory
of
it
:
for
,
he
placeth
a
great
part
of
their
priviledge
in
this
,
not
simply
,
that
they
were
heirs
,
but
fellow-heirs
.
3.
It
is
a
great
and
glorious
priviledge
to
be
a
part
of
that
mysticall
body
,
whereof
Christ
is
Head
;
and
that
because
of
the
strict
union
,
which
such
have
with
Christ
(
See
,
ver.
17.
)
and
with
all
Believers
in
Christ
,
Eph.
2.
-15.
and
because
of
that
influence
of
life
and
spirit
,
which
,
being
in
Christ
without
measure
,
Joh.
3.
-34.
is
communicated
unto
them
,
every
one
in
his
own
measure
;
Eph.
4.
16.
as
also
because
of
their
interest
in
all
the
common
priviledges
of
that
body
,
Rom.
8.
30.
and
in
the
gifts
and
graces
of
every
member
thereof
,
1
Cor.
3.
22.
for
,
Paul
speaketh
of
this
,
as
an
excellent
priviledge
bestowed
on
the
Gentiles
under
the
new
Testament
,
even
that
they
should
be
of
the
same
body
.
4.
It
is
a
priviledge
no
lesse
great
and
glorious
,
to
have
saving
interest
in
the
Covenant
of
Grace
and
the
promises
thereof
;
for
,
thereby
we
have
accesse
to
both
the
former
priviledges
;
and
all
the
saving
blessings
of
that
Covenant
,
comprised
in
the
many
large
precious
,
and
comprehensive
promises
thereof
,
do
become
ours
:
for
,
the
Apostle
speaketh
of
this
,
as
of
another
excellent
priviledge
bestowed
upon
the
Gentiles
,
even
,
that
they
should
be
partakers
of
His
promise
.
5.
As
Jesus
Christ
hath
purchased
all
those
glorious
priviledges
and
saving
blessings
,
to
which
the
people
of
God
can
lay
any
claim
,
or
interest
;
So
there
is
no
actuall
enjoyment
of
any
part
of
His
purchase
,
except
by
those
who
are
savingly
in
Christ
,
and
united
to
Him
by
faith
:
for
,
this
expression
,
in
Christ
,
speaketh
both
that
those
things
were
purchased
by
Him
,
and
were
enjoyed
by
their
being
in
Him
;
partakers
of
His
promise
in
Christ
.
6.
The
Gospel
(
especially
when
it
is
preached
by
a
sent
Minister
,
Rom.
10.
15.
)
is
a
powerfull
mean
,
through
Gods
blessing
,
for
gaining
ground
upon
most
desperate
sinners
,
and
for
prevailing
with
them
to
close
by
faith
with
Christ
,
as
He
is
offered
;
by
vertue
whereof
their
state
is
changed
,
and
they
made
holy
,
happy
and
blessed
:
for
,
the
Gentiles
,
whose
desperate
case
in
time
past
was
set
forth
,
Chap.
2.
12.
are
now
made
fellow-heirs
of
one
body
,
partakers
of
His
promise
in
Christ
,
or
being
united
to
Him
,
and
this
all
by
the
Gospel
.
Vers.
7.
Whereof
I
was
made
a
Minister
,
according
to
the
gift
of
the
grace
of
God
,
given
unto
me
,
by
the
effectual
working
of
His
power
.
THe
Apostle
,
having
in
the
preceeding
verses
declared
how
he
had
attained
a
large
measure
of
knowledge
and
insight
in
the
mysterie
of
the
Gospel
,
doth
now
(
in
further
enlargement
of
what
he
did
but
briefly
assert
,
ver.
2.
)
shew
,
that
he
was
called
by
God
to
undergo
the
Apostolick
Office
of
dispensing
that
mysterie
,
and
doth
joyntly
extol
and
magnifie
his
Office
,
from
eight
distinct
considerations
,
to
ver.
13.
And
in
this
verse
,
having
asserted
his
calling
from
God
to
be
a
Minister
of
the
Gospel
unto
the
Gentiles
,
he
doth
magnifie
this
his
Office
,
as
also
make
it
appear
,
that
he
was
called
to
it
,
first
,
from
the
gifts
both
ordinary
and
extraordinary
,
which
he
was
furnished
with
in
the
discharging
of
it
.
And
,
secondly
,
from
the
powerfull
assistance
of
Gods
Spirit
,
enabling
him
to
exercise
those
gifts
,
notwithstanding
of
many
difficulties
,
and
giving
admirable
successe
to
his
Ministery
both
far
and
near
,
Rom.
15.
19
,
20.
All
which
,
to
wit
,
his
calling
,
gifts
,
and
divine
assistance
,
he
doth
ascribe
to
Gods
grace
and
free
favour
.
Doct.
1.
The
very
Apostolick
Office
it self
,
was
no
lordly
dominion
,
or
place
of
honour
and
ease
;
but
a
laborious
ministery
and
service
,
wherein
the
person
intrusted
,
was
to
bestir
himself
to
the
utmost
of
his
activity
and
diligence
,
for
the
honour
of
Christ
and
good
of
His
Church
:
for
,
the
word
rendred
Minister
,
which
Paul
here
taketh
unto
himself
,
doth
signifie
a
painfull
,
vehement
labour
,
as
those
who
make
hast
in
travell
,
raising
the
dust
by
their
celerity
and
speed
;
Whereof
I
was
made
a
Minister
,
saith
he
.
2.
It
is
not
sufficient
warrant
for
any
to
meddle
with
the
ministerial
Office
,
that
he
hath
competent
gifts
fitting
him
for
it
,
except
he
have
also
ministerial
power
and
authority
conveyed
unto
him
,
either
immediately
by
God
,
as
it
was
in
the
calling
of
the
Apostles
,
Gal.
1.
1.
or
,
mediately
,
according
to
that
order
which
God
hath
established
in
His
Church
,
as
is
in
the
calling
of
ordinary
Ministers
,
Act.
14.
23.
for
,
Paul
distinguisheth
these
two
,
his
being
sufficiently
furnished
with
the
knowledge
of
the
Gospel
,
whereof
he
spoke
from
ver.
3.
and
his
authority
and
power
to
preach
the
Gospel
unto
others
,
of
which
he
speaketh
here
,
while
he
saith
,
whereof
I
was
made
a
Minister
.
3.
Though
ability
and
gifts
be
not
that
which
maketh
a
man
a
called
Minister
,
as
said
is
;
yet
when
men
,
being
otherwise
orderly
called
,
are
competently
furnished
with
gifts
and
enduements
,
and
are
accompanied
with
the
influence
of
Gods
blessing
upon
the
exercise
of
their
parts
,
it
is
a
speaking
evidence
and
confirmation
of
their
calling
from
God
,
not
only
unto
themselves
,
but
also
unto
others
who
would
otherwise
possibly
doubt
of
it
:
for
,
Paul
doth
not
only
magnifie
his
office
,
but
also
make
it
evident
that
he
was
called
to
it
from
these
two
,
while
he
saith
,
I
am
made
a
Minister
according
to
the
gift
bestowed
on
me
,
and
by
,
or
,
as
it
is
in
the
Original
,
according
to
the
effectual
working
of
His
power
.
4.
As
it
is
required
to
make
a
man
a
Minister
,
that
he
be
endued
with
competent
abilities
and
gifts
for
that
imployment
;
So
it
is
no
lesse
requisit
that
God
do
concur
with
him
;
otherwise
he
cannot
exercise
his
gift
,
and
make
use
of
it
for
the
good
of
others
,
2
Cor.
3.
5.
or
,
though
he
exercise
it
,
yet
all
his
utmost
endeavours
will
be
fruitlesse
and
without
successe
among
the
people
,
1
Cor.
3.
6.
for
,
Paul
sheweth
besides
the
gift
which
he
received
of
grace
.
God
did
also
concur
with
him
;
According
to
the
gift
of
the
grace
of
God
,
by
the
effectuall
working
of
His
power
.
5.
Though
the
Lord
give
competency
of
gifts
unto
all
whom
He
calleth
,
yet
He
giveth
not
unto
all
one
and
the
same
gift
,
or
in
the
same
measure
;
but
to
some
a
greater
,
to
others
a
lesser
,
as
He
hath
more
or
lesse
to
do
with
them
:
for
,
as
Paul
was
singularly
imployed
;
so
he
had
a
singular
gift
,
and
therefore
he
saith
,
the
gift
of
the
grace
given
to
me
,
thereby
implying
there
was
somewhat
singular
in
his
gift
.
6.
So
great
and
many
are
those
difficulties
which
Ministers
have
often
to
wrestle
with
,
what
from
without
,
and
what
from
within
,
before
they
can
attain
to
freedom
and
boldnesse
in
exercising
their
ministerial
gift
,
Gal.
4.
13
,
14.
So
difficult
is
it
also
to
gain
ground
upon
hearts
by
the
ministry
of
the
Word
,
2
Cor.
10.
-4
,
5.
that
no
lesse
is
required
,
either
for
the
one
or
the
other
,
than
the
power
of
God
,
His
working
power
,
and
working
effectually
with
a
kind
of
pith
and
energie
:
for
,
Paul's
necessity
called
for
no
lesse
,
even
the
effectual
working
of
His
power
.
7.
As
it
is
no
small
grace
and
favour
from
God
for
any
to
be
imployin
the
ministerial
Calling
,
and
competently
furnished
with
gifts
and
parts
for
that
imployment
,
and
to
have
their
labours
blessed
with
successe
in
gaining
many
souls
to
God
;
So
a
gracious
Minister
will
be
ready
at
all
occasions
to
acknowledge
grace
in
all
these
,
ascribing
all
to
Gods
favour
,
and
His
powerfull
working
in
him
,
and
by
him
,
and
not
to
his
own
dignity
,
diligence
,
or
parts
:
for
,
so
doth
Paul
here
;
Whereof
I
was
made
a
Minister
,
according
to
the
gift
of
the
grace
of
God
.
Vers.
8.
Unto
me
,
who
am
lesse
than
the
least
of
all
Saints
,
is
this
grace
given
,
that
I
should
preach
among
the
Gentiles
the
unsearchable
riches
of
Christ
.
THe
Apostle
doth
extoll
and
magnifie
his
Office
,
thirdly
,
from
the
consideration
of
his
own
unworthinesse
,
which
was
so
great
,
by
reason
,
especially
,
of
his
enmity
to
Christ
and
the
Christian
Church
,
while
he
was
unconverted
,
1
Tim.
1.
13.
that
to
his
own
apprehension
,
and
for
what
he
knew
of
himself
and
others
,
he
was
more
unworthy
,
and
lesse
to
be
esteemed
of
,
than
the
meanest
of
Gods
children
and
Saints
:
and
yet
the
Apostolick
office
(
called
here
grace
,
because
it
did
flow
from
Gods
favour
and
grace
)
was
bestowed
upon
him
.
And
,
fourthly
,
from
the
excellency
of
the
subject
matter
,
which
he
was
engaged
,
by
vertue
of
his
Office
,
to
preach
and
set
forth
unto
the
Gentiles
,
even
the
unsearchable
riches
of
Christ
,
under
which
is
comprehended
the
whole
Doctrine
of
the
Gospel
,
wherein
are
contained
such
things
relating
to
Christ
in
His
Person
,
Natures
and
Offices
,
and
to
the
benefits
of
Justification
,
Adoption
,
Sanctification
,
of
grace
here
,
and
of
glory
hereafter
,
purchased
by
Him
,
and
bestowed
upon
the
Elect
;
and
such
things
also
relating
to
His
manifold
wisdom
manifested
in
His
various
dispensation
to
His
Church
in
severall
ages
,
as
are
not
only
hid
to
naturall
men
,
but
also
above
the
reach
of
all
created
understanding
(
even
though
renewed
by
grace
)
to
comprehend
them
fully
in
this
life
,
untill
we
see
as
we
are
seen
,
1
Cor.
13.
12.
All
which
things
are
here
called
riches
,
not
only
because
of
that
unsearchable
abundance
,
and
worth
,
which
are
in
the
things
themselves
,
but
also
because
they
make
the
Elect
(
to
whom
they
are
offered
,
and
upon
whom
they
are
bestowed
)
truly
rich
,
Rev.
3.
18
-
and
possessors
of
all
things
,
even
though
they
have
nothing
,
2
Cor.
6.
-10.
Doct.
1.
Though
whensoever
a
sinner
doth
turn
to
,
God
,
all
his
sins
are
freely
pardoned
,
and
in
that
respect
forgotten
,
and
past
over
by
God
as
if
they
had
never
been
,
Ezek.
18.
21
,
22.
yet
the
pardoned
sinner
himself
should
not
forget
,
but
so
far
keep
them
in
memory
,
as
he
may
be
thereby
keeped
humble
,
and
little
in
his
own
eyes
,
so
long
as
he
liveth
:
for
,
Paul
did
so
much
remember
his
bypast
,
and
pardoned
blasphemies
,
as
that
he
accounteth
himself
lesse
than
the
least
of
all
Saints
.
2.
Growth
in
grace
,
and
increase
in
humility
,
and
in
low
esteem
of
a
mans
self
,
do
usually
go
together
,
so
,
that
most
eminent
Christians
,
considering
what
they
have
been
before
conversion
,
(
1
Cor.
15.
9.
)
and
what
they
yet
are
,
because
of
the
remnan
〈…〉
of
sin
dwelling
in
them
,
(
Rom.
7.
18.
)
should
and
will
judge
themselves
the
least
of
all
Saints
,
according
to
that
deep
insight
and
sense
which
they
have
of
their
own
sins
,
being
compared
with
the
remote
view
,
which
they
take
of
the
sins
of
others
,
Rom.
14.
10.
for
,
so
doth
Paul
judge
of
himself
from
those
grounds
;
unto
me
,
who
a
〈…〉
lesse
than
the
least
of
all
Saints
.
3.
Sense
of
sin
,
and
of
self-unworthinesse
,
ought
so
to
abase
and
humble
the
childe
of
God
,
as
not
to
make
him
question
,
far
lesse
deny
,
that
God
hath
any
saving
work
in
him
;
this
latter
not
being
true
humility
,
but
sinfull
ingratitude
,
which
frequently
hath
its
rise
from
an
unmortified
root
of
crushed
pride
,
though
it
pretend
to
great
humility
:
for
,
Paul
abaseth
himself
,
and
yet
insinuateth
that
he
is
a
Saint
,
while
he
saith
,
I
am
lesse
than
the
least
of
all
Saints
.
4.
As
all
Saints
are
not
of
one
standing
and
size
,
but
some
greater
,
some
lesser
and
some
lesse
than
the
least
,
except
themselves
;
So
it
is
no
small
honour
and
dignity
to
be
among
the
least
of
Saints
,
and
to
have
a
work
of
saving
grace
,
though
but
in
the
meanest
degree
;
seing
even
the
meanest
of
Saints
have
a
choise
room
in
Gods
heart
,
Psal.
40.
17.
for
,
while
he
saith
,
I
am
the
least
of
all
Saints
,
he
declareth
he
thought
it
an
honour
to
have
any
room
among
them
.
5.
Deep
sense
of
sin
,
and
of
self-unworthinesse
in
a
childe
of
God
,
do
well
consist
with
a
confident
pleading
for
,
and
avowing
of
an
interest
in
,
yea
,
with
admiration
at
,
and
extolling
of
the
riches
of
Gods
mercy
and
free
grace
towards
such
an
unworthy
wretch
,
as
he
is
:
for
,
both
these
were
in
Paul
;
unto
me
,
who
am
lesse
than
the
least
of
all
Saints
,
is
this
grace
given
.
6.
The
Lord
in
deepest
wisdom
doth
often
bestow
the
rarest
gifts
and
graces
upon
such
,
as
by
reason
of
their
former
wickednesse
,
are
most
conscious
to
themselves
of
their
own
unworthinesse
:
yea
,
and
sometimes
will
employ
them
in
most
eminent
pieces
of
His
service
,
as
knowing
such
have
somewhat
to
keep
them
humble
,
and
make
them
ascribe
the
glory
of
what
they
do
unto
God
,
1
Cor.
15.
9
,
10.
whereas
others
would
readily
take
the
glory
unto
themselves
,
being
puffed
up
with
their
gifts
and
successe
,
and
so
should
fall
in
the
condemnation
of
the
devil
,
1
Tim.
3.
6.
for
,
God's
dealing
with
Paul
,
in
giving
him
such
excellent
gifts
,
and
the
Apostolick
office
from
grace
,
proveth
so
much
;
unto
me
,
who
am
lesse
than
the
least
of
all
Saints
,
is
this
grace
given
.
7.
The
more
unworthy
that
any
is
,
upon
whom
the
Lord
bestoweth
grace
,
and
sheweth
mercy
,
the
glory
of
His
grace
is
so
much
the
more
set
forth
,
and
shineth
the
more
brightly
:
whileas
where
sin
hath
abounded
,
grace
doth
much
more
abound
,
Rom.
5.
-20.
for
,
Paul
commendeth
the
dignity
of
his
calling
,
and
the
worth
of
that
grace
,
by
which
he
was
called
to
that
office
,
from
his
own
basenesse
and
unworthinesse
;
unto
me
,
who
am
lesse
than
the
least
of
all
Saints
,
is
this
grace
given
.
8.
It
concerneth
a
Minister
much
,
as
to
be
deeply
affected
with
the
sense
of
his
own
unworthinesse
;
so
,
seriously
and
frequently
to
ponder
the
weight
and
dignity
of
that
trust
,
which
is
put
upon
him
,
and
what
are
the
riches
of
the
glory
of
his
inheritance
in
the
Saints
,
the
dispensing
whereof
,
is
committed
unto
him
;
that
so
with
greater
fear
and
reverence
,
care
and
diligence
he
may
take
heed
to
his
Ministery
,
which
he
hath
received
in
the
Lord
,
to
fulfill
it
,
Col.
4.
17.
for
,
Paul
considereth
also
the
worth
of
that
message
,
which
he
was
intrusted
with
,
while
he
saith
,
that
I
should
preach
the
unsearchable
riches
of
Christ
.
9.
Though
others
of
the
Apostles
besides
Paul
,
were
intrusted
to
carry
the
Gospel
unto
the
Gentiles
;
yet
considering
,
that
he
was
so
fully
instructed
in
the
knowledge
of
this
mysterie
of
the
rejection
of
the
Jews
,
and
calling
of
the
Gentiles
,
ver.
3.
and
Rom.
11.
and
had
a
perpetuall
conflict
with
the
Jews
,
through
the
whole
course
of
his
life
in
the
defence
of
this
truth
,
as
is
clear
from
the
Acts
of
the
Apostles
:
as
also
that
he
hath
committed
more
unto
sacred
Writing
to
this
purpose
for
the
use
and
benefit
chiefly
of
the
Gentiles
,
than
any
of
the
other
Apostles
,
Therefore
is
it
that
Paul
doth
seem
to
have
been
intrusted
in
a
peculiar
manner
with
the
charge
of
preaching
the
Gospel
unto
,
and
being
the
Apostle
of
,
the
Gentiles
,
which
appeareth
,
as
from
other
places
,
Act.
26.
17
,
18.
1
Tim.
2.
7.
so
from
this
,
unto
me
,
is
this
grace
given
,
that
I
should
preach
among
the
Gentiles
.
10.
Offices
,
and
competencie
of
gifts
for
discharging
any
office
,
are
given
of
God
to
those
who
have
them
,
and
especially
to
Ministers
,
not
to
keep
them
without
use-making
,
Matth.
25.
27.
or
,
to
make
use
of
them
only
for
gaining
applause
,
or
advantage
to
themselves
,
2
Cor.
4
,
5.
but
that
they
may
employ
them
for
the
glory
of
God
,
and
the
good
of
others
:
for
,
this
grace
was
given
to
Paul
,
that
he
might
preach
among
the
Gentiles
.
11.
As
Jesus
Christ
,
with
all
that
rich
store
and
copious
abundance
of
created
graces
and
divine
perfections
which
are
in
Himself
,
and
of
satisfactory
fulnesse
which
is
in
those
many
good
things
purchased
by
Him
,
should
be
the
main
subject
of
a
Ministers
preaching
,
whatever
he
preacheth
besides
of
legall
threatnings
or
duties
,
being
made
to
relate
some
one
way
or
other
unto
Him
;
So
Jesus
Christ
and
the
riches
of
the
Gospel
,
are
so
large
a
field
and
subject
,
that
the
most
gracious
and
able
Ministers
will
find
daily
purpose
,
and
fresh
matter
furnished
of
new
,
whereof
to
preach
concerning
it
;
yea
,
and
never
will
be
able
to
go
through
it
:
for
,
Paul
made
Christ
and
the
Gospel
the
main
subject
of
his
preaching
,
and
did
find
them
unsearchable
;
that
I
should
preach
the
unsearchable
riches
of
Christ
.
12.
Though
those
hid
treasures
of
wisdom
and
knowledge
in
Christ
,
and
the
riches
of
the
glory
of
His
inheritance
in
the
Saints
,
and
of
all
those
other
good
things
purchased
by
Him
,
and
offered
in
the
Gospel
,
go
beyond
the
reach
of
all
created
understanding
to
know
them
fully
;
yet
it
is
the
duty
both
of
Pastors
and
people
to
search
into
them
;
there
being
as
much
knowledge
of
those
unsearchable
riches
attainable
,
even
here
,
as
may
encourage
all
to
search
,
Hos.
6.
4.
and
nothing
being
more
sweet
upon
earth
,
than
to
be
swallowed
up
,
and
overwhelmed
in
this
deep
and
bottomlesse
gulf
of
the
unsearchable
riches
of
Christ
,
when
penury
of
thoughts
,
and
want
of
enlarged
hearts
to
comprehend
that
incomprehensible
subject
,
necessitate
the
soul
sometimes
to
succumb
under
the
weight
,
to
stand
still
,
wonder
and
exclaim
,
O
the
depth
of
the
riches
,
&
c
!
Rom.
11.
33.
for
,
though
those
riches
are
unsearchable
;
yet
Paul
did
search
in
them
,
for
he
preached
them
,
and
consequently
,
they
to
whom
he
preached
,
were
obliged
to
search
into
them
also
;
That
I
should
preach
the
unsearchable
riches
of
Christ
.
Vers.
9.
And
to
make
all
men
see
,
what
is
the
fellowship
of
the
mysterie
,
which
from
the
beginning
of
the
world
,
hath
been
hid
in
God
,
who
created
all
things
by
Jesus
Christ
.
HE
doth
here
,
first
,
more
fully
expresse
what
he
presently
spoke
of
his
preaching
among
the
Gentiles
,
as
also
extoll
and
magnifie
his
office
,
fifthly
,
from
the
great
good
and
benefit
,
which
was
by
his
conscientious
discharge
thereof
to
accresce
unto
men
,
even
the
making
evident
unto
all
men
,
without
any
such
distinction
of
nations
or
persons
,
as
was
keeped
under
the
Ministery
of
the
Old
Testament
,
(
Gal.
3.
28.
)
what
that
mysterie
of
the
union
and
association
of
Jews
and
Gentiles
in
one
body
was
,
whereby
they
have
joynt
interest
in
the
Covenant
of
Grace
,
in
Christ
the
Cautioner
,
and
in
all
those
spirituall
blessings
purchased
by
Him
.
Next
,
he
giveth
a
reason
why
he
called
this
communion
and
fellowship
a
mysterie
,
and
secret
;
because
it
was
a
thing
hid
,
untill
the
times
of
the
Apostles
,
in
Gods
decree
,
and
not
revealed
,
at
least
,
so
fully
and
clearly
,
as
then
it
was
,
(
See
,
ver.
5.
doct.
4
)
and
having
made
mention
of
God
,
he
describeth
Him
from
His
work
of
creating
all
things
by
Jesus
Christ
,
the
eternal
word
of
the
Father
,
Joh.
1.
1.
and
this
most
appositly
to
the
present
purpose
,
to
wit
,
the
calling
of
the
Gentiles
;
as
intending
hereby
to
shew
,
that
none
hath
reason
to
wonder
,
why
God
should
save
the
Gentiles
as
well
as
the
Jews
by
Christ
;
seing
He
hath
equal
interest
in
them
,
as
having
created
them
both
,
and
that
by
Christ
.
Doct.
〈◊〉
.
Though
the
Lords
Ministers
ought
mainly
to
labour
upon
the
affections
of
people
,
endeavouring
to
work
them
up
to
such
a
frame
and
temper
,
as
the
Word
of
God
doth
call
for
,
2
Tim.
4.
2.
yet
,
this
also
is
a
considerable
part
of
the
ministerial
task
,
which
they
would
endeavour
in
the
first
place
,
and
in
order
to
their
more
effectuall
and
orderly
moving
of
the
affections
,
even
to
make
the
Lords
people
understand
the
mind
of
God
revealed
in
Scripture
,
as
well
concerning
their
sin
and
misery
,
as
the
remedy
thereof
held
forth
in
the
Gospel
,
Act.
2.
22
,
23
,
38
,
39.
and
therefore
they
would
affect
great
plainnesse
of
speech
,
dimitting
themselves
,
so
far
as
is
possible
,
unto
the
capacity
of
the
meanest
:
For
,
Paul
sheweth
that
the
information
of
the
judgement
,
was
that
which
he
endeavoured
with
the
first
in
the
discharge
of
his
Ministery
;
And
to
make
all
men
see
,
faith
he
.
2.
The
Word
preached
by
sent
Ministers
,
is
the
Lords
ordinary
mean
and
instrument
,
by
which
he
conveyeth
the
saving
knowledge
of
Gospel-truths
unto
the
Elect
:
and
that
both
by
making
these
truths
evident
and
plain
;
that
so
they
may
be
known
,
being
otherwise
hid
,
Col.
4.
4.
and
by
opening
the
eyes
of
their
understanding
,
that
they
may
see
,
being
otherwise
blind
,
Act.
26.
18.
for
,
the
Lord
imployed
Paul
in
the
ministeriall
calling
,
To
make
all
men
see
,
what
is
the
fellowship
,
&c.
The
word
signifieth
both
to
make
a
thing
evident
,
that
it
may
be
seen
,
and
to
give
an
inward
principle
of
knowledge
unto
men
,
by
vertue
whereof
they
may
see
.
3.
The
commission
given
by
Christ
unto
His
Servants
to
preach
the
Gospel
under
the
New
Testament
,
is
not
astricted
unto
the
Jews
only
,
as
it
was
before
Christ
came
in
the
flesh
,
yea
and
after
His
incarnation
before
the
midle-wall
of
partion
between
Jew
and
Gentile
was
removed
by
His
death
,
Matth.
10.
5.
But
it
is
extended
indifferently
to
all
nations
under
heaven
,
and
to
all
persons
without
exception
,
as
God
by
His
providence
shall
open
a
door
unto
His
Servants
to
go
unto
them
:
for
,
so
is
Paul's
commission
here
to
be
understood
,
even
,
to
make
all
men
see
.
4.
That
sinners
,
lost
by
nature
,
may
attain
to
fellowship
and
communion
with
the
true
Church
of
God
,
by
sharing
with
them
in
all
their
priviledges
and
good
things
purchased
by
Christ
,
and
in
Christ
Himself
,
the
Covenant
of
Grace
,
and
in
all
the
prayers
,
gifts
and
graces
of
all
Believers
through
the
world
,
is
the
gladest
tydings
that
ever
sounded
in
their
ears
:
for
,
Paul
,
having
shown
(
ver.
8.
)
that
his
office
was
to
preach
(
or
,
as
it
is
in
the
Original
,
to
declare
good
tydings
)
to
the
Gentiles
,
he
sheweth
here
what
those
glad
tydings
are
,
even
,
to
make
them
see
,
what
is
the
fellowship
of
the
mysterie
,
that
is
,
what
that
fellowship
is
,
which
they
were
now
admitted
unto
with
the
true
Church
of
God
in
all
her
priviledges
,
and
formerly
was
an
hid
secret
.
5.
The
written
Word
of
God
is
such
a
depth
,
that
the
quickest
wits
cannot
find
the
bottom
of
it
;
there
being
many
things
contained
in
it
,
at
least
by
just
consequence
,
which
even
they
,
who
have
their
senses
exercised
in
it
,
cannot
throughly
discern
or
collect
from
it
:
for
,
even
this
mysterie
,
that
the
Gentiles
should
have
fellowship
with
the
Church
,
without
entring
by
the
door
of
Circumcision
,
was
revealed
,
though
obscurely
,
in
the
Scriptures
of
the
Old
Testament
,
as
Paul
doth
gather
by
consequence
from
the
time
of
Abraham's
Circumcision
,
Rom.
4.
10
,
11.
and
from
Melchisedeck's
Priesthood
,
Heb.
7.
11.
and
yet
,
saith
the
Apostle
,
this
was
a
mysterie
,
which
from
the
beginning
of
the
world
hath
been
hid
in
God
.
So
that
even
the
Prophets
did
not
fully
understand
it
,
nor
the
Apostles
themselves
untill
it
was
more
clearly
revealed
,
Acts
10.
10.
6.
Jesus
Christ
is
true
God
,
equal
with
the
Father
in
power
and
glory
,
having
an
eternal
being
before
the
world
was
made
:
for
,
the
Father
created
all
things
by
Jesus
Christ
,
to
wit
,
not
as
by
one
instrument
,
but
as
one
working
with
Him
,
and
from
Him
,
Heb.
1.
2.
Joh.
1.
3.
7.
Though
the
grace
of
Redemption
be
not
of
equal
extent
with
the
work
of
Creation
,
there
being
many
created
,
whom
God
will
never
save
,
Matth.
7.
21.
yet
,
Gods
equal
interest
in
all
by
creation
,
doth
abundantly
plead
His
liberty
to
save
whom
He
pleaseth
,
and
to
save
one
as
well
as
another
,
whatever
a
spirit
of
envy
in
some
may
say
to
the
contrary
:
for
,
the
Apostle's
scope
in
saying
God
created
all
things
by
Jesus
Christ
,
is
,
to
shew
,
that
none
could
justly
stumble
at
God's
saving
the
Gentiles
,
as
well
as
the
Jews
,
seing
He
had
equal
interest
in
both
by
creation
.
8.
The
consideration
of
Christ's
God-head
,
and
of
His
creating
all
things
,
doth
contribute
much
to
the
faith
and
right
understanding
of
His
discharging
the
mediatory
Office
,
in
uniting
all
the
Elect
to
God
,
and
among
themselves
;
in
so
far
as
this
consideration
doth
hold
Him
forth
to
be
one
fitted
and
enabled
to
do
what
is
undertaken
,
and
speaketh
His
interest
in
them
as
His
creatures
,
and
right
to
save
them
,
if
He
please
:
for
,
that
Paul
may
further
clear
this
purpose
of
uniting
Jew
and
Gentile
in
one
by
Christ
,
he
mentioneth
God's
creating
all
things
by
Christ
as
God
equall
with
Himself
.
Vers.
10.
To
the
intent
that
now
unto
the
principalities
and
powers
in
heavenly
places
,
might
be
known
by
the
Church
the
manifold
wisdom
of
God
.
THe
Apostle
doth
magnifie
his
office
,
sixtly
,
from
the
advantage
and
benefit
,
which
did
thereby
redound
unto
the
glorified
Angels
,
called
here
,
principalities
and
powers
,
chiefly
,
because
God
maketh
use
of
their
Ministerie
in
governing
the
kingdomes
and
principalities
of
this
world
,
Dan.
4.
13
,
14.
and
,
10.
12
,
13.
and
because
of
the
force
and
power
they
have
in
executing
the
will
of
God
,
Psal.
103.
20.
and
are
said
to
be
in
heavenly
places
,
not
as
if
they
were
never
upon
earth
,
Gen.
32.
1.
but
the
place
of
their
ordinary
residence
is
in
heaven
,
Matth.
18.
10.
Now
,
the
Apostle
sheweth
,
that
this
was
one
end
intended
by
God
to
be
brought
about
by
his
preaching
the
Gospel
unto
the
Gentiles
,
even
,
that
the
Church
,
being
hereby
gathered
of
Jew
and
Gentile
,
might
be
as
a
glasse
,
wherein
these
glorious
creatures
should
behold
the
manifold
wisdom
of
God
,
that
is
,
the
many
and
signall
evidences
of
Gods
infinit
wisdom
manifested
in
the
way
of
salvation
held
forth
by
the
Gospel
,
1
Corinth.
1.
24.
and
in
His
diverse
wayes
of
dispensing
grace
and
salvation
in
several
ages
,
Heb.
1.
1.
(
the
Doctrine
of
salvation
remaining
alwayes
the
same
for
substance
,
Heb.
13.
8.
)
and
more
especially
,
as
to
the
present
purpose
,
in
His
receiving
the
formerly
profane
and
idolatrous
Gentiles
unto
fellowship
and
society
with
His
Church
,
having
abolished
Circumcision
and
the
rest
of
those
leviticall
Ordinances
:
which
is
the
main
subject
of
all
that
preceedeth
this
Verse
in
this
Chapter
.
Doct.
1.
The
glory
of
free
grace
,
mercy
,
wisdom
and
of
other
divine
attributes
,
which
God
intendeth
in
the
salvation
of
sinners
,
is
such
a
rent
,
as
He
will
have
payed
,
not
only
by
men
,
but
also
by
the
glorified
Angels
:
for
,
Paul
maketh
this
one
end
,
why
God
gave
him
the
Gospel
to
preach
,
even
that
Angels
might
therein
see
Gods
glory
made
manifest
,
and
might
acknowledge
it
accordingly
;
To
the
intent
that
now
unto
the
principalities
and
powers
.
2.
It
is
the
dutie
of
Christs
Ministers
to
commend
and
magnifie
their
Office
,
not
for
gaining
praise
and
esteem
to
themselves
,
2
Cor.
3.
1.
but
that
the
malice
of
Satan
and
his
instruments
may
be
hereby
frustrated
,
2
Cor.
11.
12.
who
labour
to
bring
that
sacred
Calling
unto
contempt
;
that
so
it
may
have
the
lesse
of
successe
upon
peoples
hearts
,
2
Tim.
3.
8.
for
therefore
is
it
that
Paul
doth
so
much
magnifie
his
Office
in
this
and
the
preceeding
Verses
;
To
the
intent
,
that
now
unto
the
principalities
and
powers
,
&c.
3.
This
may
commend
the
Ministers
of
the
Gospel
not
a
little
unto
men
,
and
beget
reverence
in
them
towards
the
same
,
that
even
the
blessed
Angels
are
in
some
sort
bettered
by
it
,
and
that
it
is
therefore
respected
by
them
:
for
,
Paul
commendeth
his
Office
from
this
,
that
by
occasion
thereof
unto
the
principalities
and
powers
,
was
made
known
the
manifold
wisdom
of
God
.
4.
Though
Angels
be
most
knowing
creatures
,
as
enjoying
the
immediate
sight
and
presence
of
God
,
Matth.
18.
10.
yet
they
are
ignorant
of
some
things
,
which
,
by
Gods
way
of
dispensing
the
Gospel
to
His
Church
,
they
come
to
a
more
full
knowledge
of
:
and
therefore
,
though
their
present
state
of
happinesse
doth
give
them
full
satisfaction
for
the
time
;
yet
it
is
capable
of
some
addition
,
and
to
be
perfected
fully
at
the
last
day
,
even
as
the
torments
of
the
fallen
Angels
shall
then
,
and
not
while
then
be
compleat
,
2
Pet.
2.
4.
for
,
Paul
sheweth
that
by
the
Church
was
made
known
the
manifold
wisdom
of
God
.
5.
Neither
the
souls
of
just
men
made
perfect
,
nor
glorified
Angels
,
though
they
enjoy
the
blessed
sight
of
God
,
do
yet
by
vertue
thereof
come
to
the
knowledge
of
every
thing
,
which
God
Himself
doth
know
;
and
therefore
it
is
without
ground
affirmed
by
Papists
,
that
by
this
mean
they
know
the
prayers
,
which
are
uttered
here
on
earth
:
for
,
the
Apostle
,
sheweth
that
even
the
blessed
Angels
are
ignorant
of
some
things
,
untill
by
the
Church
was
made
known
unto
them
the
manifold
wisdom
of
God
.
6.
Though
the
wise
and
eternall
counsell
of
God
for
bringing
lost
sinners
to
glory
,
be
one
and
the
same
,
and
wholly
unchangeable
,
Psal.
33.
11.
and
though
the
way
condescended
upon
in
that
His
eternall
counsell
,
by
which
sinners
shall
be
saved
,
hath
been
in
all
ages
one
and
the
same
for
substance
,
to
wit
,
Jesus
Christ
,
Heb.
13.
8.
and
faith
in
Him
;
Heb.
11.
2.
Yet
,
so
many
and
diverse
are
those
wayes
,
wherein
He
doth
execute
that
counsell
in
the
severall
ages
of
His
Church
,
Heb.
1.
1.
and
all
of
them
fitted
for
the
age
of
the
Church
,
which
then
was
,
Gal.
4.
3.
So
unworthy
(
2
Cor.
4.
7.
)
and
contrary
(
Philip.
1.
19
)
are
those
means
for
the
most
part
,
whereby
He
worketh
the
end
intended
;
So
sweet
an
harmony
and
concord
betwixt
infinit
mercy
and
infinit
justice
,
doth
appear
in
this
way
,
each
of
those
rejoycing
over
the
other
,
and
yet
ceding
one
to
another
,
to
the
full
satisfaction
of
both
,
Rom.
3.
24.
26.
So
variously
and
wonderfully
doth
he
confound
the
wisdom
of
men
and
devils
,
who
would
mar
the
salvation
of
the
Elect
by
making
them
(
nill
they
will
they
)
to
advance
it
,
Philip.
1.
12.
And
generally
all
His
way
is
such
,
that
(
as
it
evidenceth
infinit
wisdom
in
God
,
who
hath
contrived
,
and
doth
manage
it
;
So
)
it
containeth
many
evidences
of
that
kind
:
for
,
therefore
is
that
,
which
the
Angels
do
learn
from
the
way
of
salvation
revealed
to
the
Church
,
and
God's
way
of
carrying
on
His
people's
salvation
,
called
the
manifold
wisdom
of
God
.
7.
Then
do
we
learn
the
knowledge
of
Scripture
,
and
observe
Gods
way
of
dealing
in
carrying
on
our
own
salvation
and
the
salvation
of
others
aright
,
when
we
observe
in
Gods
Word
,
or
works
,
His
manifold
wisdom
,
or
some
evident
proof
of
His
other
attributes
:
for
,
this
was
it
which
the
Angels
did
learn
from
Gods
mind
revealed
in
Scripture
,
and
His
way
of
dealing
with
the
Church
,
even
the
manifold
wisdom
of
God
.
Vers.
11.
According
to
the
eternal
purpose
which
he
purposed
in
Christ
Jesus
our
Lord
.
HE
magnifieth
his
Office
,
seventhly
,
by
shewing
,
first
,
that
the
making
manifest
this
manifold
wisdom
of
God
,
in
the
dispensation
of
grace
both
to
Jew
and
Gentiles
by
his
Ministery
,
was
a
thing
which
God
(
who
worketh
all
things
according
to
the
counsel
of
His
own
will
,
chap.
1.
11.
)
had
resolved
upon
,
and
purposed
,
not
of
yesterday
,
but
from
all
eternity
,
though
for
wise
reasons
he
did
reserve
the
making
of
so
much
known
until
the
times
of
the
Gospel
.
Next
,
that
this
eternal
purpose
,
was
purposed
in
Christ
,
to
wit
,
not
only
as
He
was
God
equall
with
,
and
the
eternal
wisdom
,
of
the
Father
,
and
so
did
joyn
with
Him
in
all
His
decrees
and
purposes
;
but
also
,
as
Mediator
,
God-man
,
by
whom
the
Father
was
to
effectuate
and
execute
all
His
purposes
for
good
towards
the
Church
.
See
upon
Chap.
1.
ver.
4.
for
,
the
word
rendered
purposed
,
may
be
also
rendered
,
He
made
,
or
,
did
execute
in
Christ
.
Doct.
1.
This
may
commend
the
Ministery
of
the
Gospel
,
and
gain
respect
unto
it
,
that
the
plot
and
draught
of
mans
salvation
dispensed
thereby
,
is
founded
upon
the
wise
and
eternal
counsel
of
God
;
and
therefore
such
as
will
endure
all
the
contradictions
of
sinners
,
2
Sam.
23.
5.
yea
,
and
the
gates
of
hell
shall
not
prevail
against
,
Matth.
7.
24
,
25.
and
self-condemned
sinners
may
safely
venture
their
salvation
upon
,
Matth.
11.
28.
for
,
Paul
doth
magnifie
his
Office
from
this
,
that
the
message
which
he
carried
,
was
according
to
Gods
eternal
purpose
.
2.
This
may
also
,
upon
the
same
grounds
,
commend
the
Ministery
of
the
Gospel
much
,
that
Jesus
Christ
,
being
chosen
by
the
Father
for
that
end
,
hath
taken-on
,
and
doth
daily
execute
His
mediatory
Office
for
bringing
about
the
salvation
of
the
Elect
,
according
to
the
plot
condescended
upon
in
Gods
eternal
purpose
,
and
dispensed
by
the
Ministery
of
the
Gospel
:
for
,
Paul
commendeth
his
Ministery
from
this
,
that
God
had
purposed
,
and
resolved
upon
that
draught
of
salvation
,
in
Jesus
Christ
our
Lord
.
3.
As
God
before
all
time
hath
fore-ordained
in
His
eternal
purpose
whatever
cometh
to
passe
in
time
,
His
works
being
known
unto
Him
,
and
accordingly
resolved
upon
by
Him
,
before
the
worlds
were
made
,
Act.
15.
18.
So
,
though
Gods
way
of
dealing
in
time
with
men
,
and
more
particularly
with
His
Church
,
doth
alter
;
yet
this
inferreth
not
any
change
or
alteration
in
His
purpose
,
seing
every
dispensation
remaineth
so
long
as
He
hath
purposed
,
and
every
alteration
falleth
out
according
to
His
purpose
:
for
,
lest
from
what
the
Apostle
spoke
of
Gods
manifold
wisdom
in
dispensing
grace
and
salvation
now
,
in
a
way
diverse
from
what
He
did
formerly
,
any
should
suspect
,
that
therefore
God
had
altered
His
purpose
,
he
sheweth
here
all
this
had
come
to
passe
according
to
His
eternal
purpose
.
4.
As
it
is
but
small
comfort
unto
a
Minister
,
that
he
is
intrusted
to
carry
unto
others
an
excellent
message
and
glad
tydings
of
the
plot
and
draught
of
mans
salvation
surely
grounded
upon
Gods
purpose
,
and
infallibly
executed
by
Christ
in
all
its
steps
;
except
he
make
application
,
and
take
a
share
of
those
glad
tydings
unto
himself
;
So
the
way
for
either
Pastor
or
People
to
apply
the
Gospel
,
and
all
those
rich
treasures
of
spiritual
blessings
contained
in
it
unto
themselves
,
is
,
by
taking
hold
upon
Christ
,
and
pleading
a
well-grounded
interest
in
Him
as
theirs
:
for
,
if
Christ
be
ours
,
all
things
are
ours
,
Rom
,
8.
32.
Hence
is
it
that
Paul
,
having
magnified
his
Ministery
and
Message
,
doth
make
application
of
those
precious
things
which
he
was
intrusted
with
,
unto
himself
,
by
pleading
an
interest
in
Christ
,
as
his
,
while
he
calleth
Him
Jesus
Christ
our
Lord
.
Vers.
12.
In
whom
we
have
boldnesse
and
accesse
with
confidence
by
the
faith
of
Him
.
HE
doth
magnifie
his
Office
,
eighthly
,
from
three
excellent
priviledges
,
whereof
Believers
among
them
(
some
in
a
greater
,
some
in
a
lesser
measure
,
some
at
one
time
,
some
at
another
)
did
partake
by
the
means
of
his
Ministery
;
as
being
thereby
brought
to
Christ
,
in
whom
they
enjoyed
all
these
1.
Boldnesse
,
or
liberty
to
speak
all
their
mind
freely
(
as
the
original
word
doth
bear
)
whereby
,
as
it
is
distinguished
from
the
other
two
,
is
meaned
that
holy
freedom
and
boldnesse
,
which
is
in
reconciled
souls
to
speak
their
whole
heart
to
God
,
both
in
the
duty
of
prayer
and
thanksgiving
,
and
is
opposed
to
misbelief
,
terror
of
conscience
,
or
to
whatsoever
doth
straiten
the
heart
,
or
stop
the
mouth
in
discharging
these
duties
.
2.
Accesse
,
to
wit
,
unto
God
,
(
See
chap.
2.
18.
)
which
is
larger
than
the
former
,
as
comprehending
freedom
and
liberty
of
spirit
in
reconciled
souls
to
exercise
all
their
saving
graces
,
in
the
exercise
whereof
communion
with
God
doth
consist
.
3.
Confidence
,
or
a
well-grounded
perswasion
,
that
both
our
persons
and
performances
are
accepted
of
God
.
All
which
priviledges
he
sheweth
were
enjoyed
by
them
by
vertue
of
their
being
in
Christ
,
of
whom
he
spoke
,
ver.
11.
and
by
the
exercise
of
faith
relying
upon
Him
.
Doct.
1.
Whatsoever
worldly
disadvantage
may
follow
upon
the
preaching
of
the
Gospel
unto
a
People
,
Matth.
10.
34
,
35.
yet
,
those
excellent
and
spiritual
priviledges
which
are
conveyed
thereby
unto
them
who
receive
the
Gospel
,
may
and
ought
sufficiently
commend
the
Ministery
of
it
unto
all
:
for
,
Paul
doth
here
commend
his
Office
from
these
spiritual
fruits
which
were
enjoyed
by
it
,
as
their
being
in
Christ
,
in
whom
they
had
boldnesse
,
and
accesse
with
confidence
.
2.
And
more
particularly
,
liberty
and
freedom
to
speak
our
heart
to
God
in
all
our
concernments
;
and
accesse
to
God
,
or
fellowship
with
Him
in
the
exercise
of
all
our
graces
(
all
obstructions
arising
either
from
the
apprehension
of
Gods
terror
,
and
our
own
guiltinesse
;
or
from
our
inability
,
backwardnesse
of
spirit
to
good
;
or
,
from
those
impediments
which
the
devil
,
the
world
,
or
our
own
hearts
do
create
and
cast
in
our
way
,
being
removed
)
Those
,
I
say
,
together
with
confidence
,
and
a
well-grounded
perswasion
that
both
our
persons
and
duties
are
accepted
of
by
God
,
may
and
will
abundantly
serve
to
commend
the
Ministery
of
the
Gospel
unto
those
who
have
found
it
accompanied
with
such
effects
to
their
own
hearts
,
whatever
other
troubles
they
may
be
under
for
their
receiving
of
it
:
for
,
the
Apostle
commendeth
his
Ministery
from
their
enjoying
of
those
priviledges
in
particular
by
the
means
thereof
;
In
whom
we
have
boldnesse
,
&c.
3.
The
more
a
Christian
doth
find
his
heart
enlarged
,
and
his
tongue
loosed
to
speak
unto
God
in
the
duties
of
prayer
and
praise
,
he
will
find
the
more
of
accesse
unto
,
and
of
fellowship
with
,
God
in
the
exercise
of
all
His
saving
graces
;
and
the
more
a
man
be
restrained
of
liberty
in
those
duties
,
he
will
readily
find
himself
the
more
restrained
from
the
exercise
of
faith
,
hope
,
patience
,
humility
,
meeknesse
,
or
any
other
of
His
saving
graces
:
for
,
the
Apostle
conjoyneth
boldnesse
,
or
liberty
in
prayer
and
praises
,
with
accesse
,
or
freedom
of
spirit
to
approach
unto
God
in
the
exercise
of
saving
graces
;
In
whom
we
have
boldness
and
access
.
4.
A
well-grounded
perswasion
of
our
acceptation
with
God
,
both
as
to
our
persons
and
actions
,
doth
serve
exceedingly
to
furnish
the
heart
with
boldnesse
in
prayer
,
and
with
familiar
accesse
unto
,
and
fellowship
with
God
;
in
so
far
as
a
great
many
of
those
obstructions
,
which
〈◊〉
boldnesse
and
accesse
,
do
arise
from
diffidence
,
misbelieving
doubts
,
or
ignorance
whether
God
accepteth
of
us
or
not
,
Rom.
10.
14.
for
,
the
Apostle
speaketh
of
confidence
,
or
of
this
well-grounded
perswasion
,
as
having
some
influence
upon
the
other
two
,
while
he
saith
,
boldnesse
,
and
accesse
with
confidence
.
5.
Those
excellent
priviledges
of
boldnesse
,
accesse
and
confidence
,
are
not
only
purchased
and
conveyed
unto
sinners
by
Christ
;
(
as
was
explained
in
the
point
of
accesse
,
chap.
2.
ver.
18.
doct.
2.
)
but
also
they
are
enjoyed
by
none
but
such
as
are
in
Christ
,
and
united
to
Him
by
a
lively
and
saving
faith
:
and
all
who
are
not
so
in
Christ
,
are
estranged
from
spirituall
liberty
and
boldnesse
in
prayer
,
though
they
be
never
so
much
flowing
in
eloquence
and
discourse
:
They
are
estranged
also
from
accesse
unto
God
,
being
banished
from
His
favour
and
presence
,
Psal.
58.
3.
and
have
no
well-grounded
confidence
,
that
God
doth
accept
either
of
their
persons
or
actions
,
seing
He
is
well-pleased
only
in
Him
,
Matth.
3.
17.
for
,
he
saith
,
In
whom
,
meaning
Christ
,
we
have
boldnesse
and
accesse
with
confidence
:
They
were
first
in
Him
,
6.
Faith
in
Jesus
Christ
(
whereby
we
receive
(
Joh.
1.
12.
)
and
rest
upon
Him
for
salvation
,
Isa.
50.
10.
)
is
one
thing
,
and
confidence
or
perswasion
of
our
acceptation
with
God
is
another
;
the
former
being
the
cause
,
root
and
fountain
of
the
latter
:
For
,
Paul
sheweth
,
that
confidence
floweth
from
faith
,
while
he
saith
,
with
confidence
by
the
faith
of
Him
,
or
faith
in
Him
.
See
Gal.
2.
20.
7.
As
faith
in
Jesus
Christ
is
that
grace
which
uniteth
us
to
Him
;
So
it
not
only
goeth
before
our
boldnesse
,
accesse
and
confidence
,
but
also
maketh
way
for
,
and
is
the
cause
of
those
:
and
therefore
,
the
more
that
faith
is
keeped
in
exercise
,
there
will
be
the
more
of
liberty
and
boldnesse
;
the
more
of
accesse
to
God
and
nearnesse
,
and
the
more
of
a
well-grounded
perswasion
of
our
acceptation
by
God
,
and
confidence
:
for
,
he
ascribeth
their
being
in
Christ
,
their
accesse
,
boldnesse
and
confidence
unto
faith
,
while
he
saith
,
by
the
faith
of
Him
.
Vers.
13.
Wherefore
I
desire
that
ye
faint
not
at
my
tribulations
for
you
,
which
is
your
glory
.
THe
Apostle
,
having
now
sufficiently
magnified
his
Office
,
doth
here
,
in
the
third
branch
of
this
first
part
of
the
Chapter
,
hold
forth
his
main
scope
in
all
he
hath
spoken
from
ver.
2.
in
an
exhortation
to
courage
,
or
a
disswasive
from
fainting
and
discouragement
in
their
Christian
course
,
notwithstanding
of
his
present
sad
sufferings
,
who
had
preached
the
Gospel
among
them
.
Which
disswasive
,
as
it
is
most
humbly
and
affectionatly
propounded
;
(
for
the
word
rendred
desire
,
signifieth
humbly
to
beg
and
intreat
,
Act.
3.
2.
and
12.
20.
)
So
it
is
most
vehemently
urged
from
three
reasons
,
1.
Because
of
the
worth
and
dignity
of
his
Apostolick
Office
,
spoken
of
in
the
preceeding
verses
,
and
related
unto
here
,
as
one
reason
of
the
present
disswasive
,
in
the
illative
particle
wherefore
.
2.
All
his
tribulations
were
in
a
special
manner
for
them
,
to
wit
,
not
only
for
their
confirmation
,
and
example
;
but
mainly
because
they
were
occasioned
by
his
publick
asserting
the
priviledges
of
the
Gentiles
by
faith
in
Christ
without
circumcision
,
Act.
22.
21
,
22.
And
thirdly
,
they
were
not
only
profitable
unto
them
in
the
former
respects
;
but
also
glorious
and
honourable
,
in
so
far
,
as
God
did
herein
shew
how
much
He
esteemed
of
them
,
by
sending
His
Apostles
not
only
to
preach
unto
them
,
but
also
to
confirm
the
Gospel
by
their
sufferings
:
and
that
hereby
the
glorious
priviledges
of
the
Gentiles
,
as
to
their
interest
in
Christ
,
and
all
the
blessings
of
the
Covenant
of
Grace
,
were
asserted
and
confirmed
in
despite
of
the
desperate
rage
and
fury
of
the
Jews
,
Philip.
2.
17.
Doct.
1.
It
is
an
ordinary
evil
,
incident
even
to
those
who
have
once
made
swift
progresse
in
their
Christian
course
,
to
faint
and
relent
in
it
,
so
as
to
give
way
unto
lukewarmnesse
and
coldrifenesse
,
in
stead
of
their
former
zeal
and
fervency
,
Rev.
2.
4.
to
security
and
lazinesse
,
in
stead
of
former
watchfulnesse
and
diligence
,
Gal.
5.
7.
to
drouping
discouragement
and
backwardnesse
,
in
stead
of
former
courage
and
chearfulnesse
,
Heb.
12.
12.
for
,
this
is
the
evil
of
fainting
,
which
Paul
did
look
upon
as
incident
to
those
Ephesians
,
and
therefore
disswadeth
from
it
;
Wherefore
I
desire
that
ye
faint
not
.
2.
As
tribulation
for
the
Gospel
,
whether
imminent
or
already
lying
on
,
doth
usually
make
those
faint
,
and
turn
remisse
in
their
Christian
course
,
who
have
not
timeously
fore-casten
trouble
before
it
came
,
Mark
4.
17.
So
when
trouble
and
persecution
befalleth
the
Ministers
of
Christ
,
especially
those
who
are
primely
instrumentall
in
the
work
of
the
Gospel
,
then
are
the
Lords
people
most
apt
to
faint
and
be
discouraged
;
because
that
therein
they
do
frequently
with
great
anxiety
and
diffidence
fore-cast
irrepairable
detriment
to
the
work
of
God
,
as
if
God
could
not
find
out
other
hands
to
carry
on
His
work
,
when
such
and
such
are
laid
aside
:
for
,
Paul
fore-saw
that
his
tribulation
(
who
,
having
been
such
an
eminent
instrument
in
the
work
of
the
Gospel
,
did
now
every
day
expect
death
at
Rome
)
would
occasion
their
fainting
,
and
therefore
he
doth
guard
against
it
;
I
desire
,
that
ye
faint
not
at
my
tribulation
.
3.
Affliction
and
tribulation
for
the
Gospel
,
is
a
triall
not
only
to
those
who
are
under
it
,
but
to
others
also
,
who
look
on
,
and
ate
in
no
lesse
hazard
to
be
thereby
brangled
in
their
confidence
,
blunted
in
their
zeal
,
and
rendered
remisse
in
their
former
forewardness
,
than
the
person
himself
who
suffereth
:
for
,
Paul
is
more
afraid
of
their
fainting
because
of
his
trouble
,
than
of
his
own
;
and
therefore
doth
carefully
guard
against
it
;
I
desire
that
ye
faint
not
at
my
tribulation
.
4.
It
is
not
sufficient
for
a
faithfull
Minister
,
that
he
labour
earnestly
to
rouze
up
people
from
their
naturall
deadnesse
,
and
once
engage
them
in
the
way
of
Christianity
,
Eph.
5.
14.
but
he
must
also
endeavour
to
keep
them
moving
,
when
they
are
so
engaged
,
forecasting
wisely
,
and
labouring
to
remove
carefully
what
offences
and
stumbling-blocks
Satan
and
corrupt
flesh
may
cast
in
their
way
to
retard
them
in
it
,
or
make
them
turn
aside
from
it
:
Thus
Paul
wisely
foreseeth
and
carefully
laboureth
to
remove
that
ground
of
stumbling
and
fainting
,
which
they
were
apt
to
take
from
his
sufferings
;
faint
not
at
my
tribulations
.
5.
A
faithfull
Minister
,
suffering
for
truth
,
will
not
be
so
sollicitous
for
his
own
concernments
relating
to
his
outward
estate
,
as
for
the
Church
and
people
of
God
,
lest
they
be
turned
aside
,
or
made
to
faint
by
reason
of
his
sufferings
:
for
,
Paul
doth
not
so
much
desire
,
that
they
would
furnish
him
with
things
necessary
in
the
prison
,
or
use
means
for
his
delivery
from
it
,
as
that
they
faint
not
at
his
tribulations
.
6.
It
is
not
sufficient
that
Ministers
exoner
themselves
simply
in
holding
forth
to
people
their
dutie
,
unlesse
they
be
vehemently
serious
in
pressing
upon
them
the
practice
of
it
:
and
this
especially
in
hard
declining
times
,
wherein
the
dead
and
lukewarm
affections
of
people
use
not
to
be
easily
wrought
upon
:
for
,
Paul
doth
affectionately
desire
,
or
humbly
beg
of
them
(
as
the
word
signifieth
)
that
they
would
not
faint
.
7.
This
may
sufficiently
guard
the
Lord's
people
from
discouragement
,
stumbling
,
and
heartlesse
fainting
,
notwithstanding
the
sad
suffering
lot
,
which
is
sometimes
measured
out
unto
the
Lords
faithfull
servants
for
the
truths
cause
,
when
they
consider
the
excellent
worth
of
truth
,
and
how
those
,
who
suffer
for
it
,
have
not
cast
themselves
without
necessity
upon
their
sufferings
,
but
were
necessitated
to
meet
with
them
in
the
way
of
their
calling
:
for
,
from
what
Paul
hath
said
formerly
,
from
ver.
2.
of
his
calling
to
preach
the
Gospel
among
the
Gentiles
,
and
the
worth
of
that
message
which
he
did
carry
,
and
was
the
occasion
of
his
sufferings
,
he
inferreth
this
disswasive
,
Wherefore
,
I
desire
that
ye
faint
not
at
my
tribulations
.
8.
This
may
in
reason
prevent
the
fainting
and
stumbling
of
the
Lords
people
at
the
contempt
,
reproach
,
and
other
hardships
,
under
which
they
who
preach
the
Gospel
,
do
for
the
most
part
labour
,
if
they
would
seriously
consider
,
that
all
those
sufferings
are
occasioned
in
a
great
part
by
them
,
in
so
far
,
as
if
it
were
not
for
respect
to
the
souls
of
people
,
Ministers
might
do
much
to
shift
the
crosse
,
as
well
as
others
:
for
,
Paul
laboureth
to
prevent
their
fainting
and
stumbling
at
his
sufferings
from
that
consideration
;
faint
not
at
my
tribulations
,
which
are
for
you
,
saith
he
,
implying
,
if
he
had
not
preached
the
Gospel
unto
the
Gentiles
,
he
might
have
been
free
from
trouble
.
9.
So
honourable
is
it
to
suffer
for
Christ
and
truth
;
that
not
only
the
persons
themselves
,
who
suffer
,
are
thereby
honoured
,
Act.
5.
41.
But
also
all
such
as
have
interest
in
them
:
and
especially
the
sufferings
of
a
faithfull
Minister
,
are
glorious
and
honourable
unto
his
flock
,
as
testifying
Gods
high
esteem
of
them
,
in
sending
His
servants
to
suffer
for
their
good
:
which
ought
in
reason
to
prevent
their
fainting
at
his
sufferings
;
yea
,
and
make
them
glory
in
them
,
and
take
encouragement
from
them
:
for
,
Paul
sheweth
,
his
tribulation
was
their
glory
,
and
therefore
desireth
them
not
to
faint
.
Vers.
14.
For
this
cause
I
bow
my
knees
unto
the
Father
of
our
Lord
Jesus
Christ
,
15.
Of
whom
the
whole
familie
in
heaven
and
earth
is
named
.
THe
Apostle
doth
now
follow
forth
the
second
part
of
the
Chapter
,
which
was
begun
,
ver.
1.
and
interrupted
by
a
digression
untill
this
verse
,
for
such
reason
,
as
was
given
,
ver.
2.
And
in
this
part
of
the
Chapter
(
while
he
giveth
a
sum
of
his
fervent
prayers
to
God
for
them
,
that
they
might
persevere
and
grow
in
the
faith
and
experimentall
knowledge
of
the
Doctrine
of
Salvation
delivered
by
them
)
he
doth
not
only
give
an
evident
testimony
of
his
sincere
affection
and
endeavour
after
their
salvation
;
but
also
laboureth
hereby
to
beget
the
like
ardency
of
affection
in
them
,
and
so
doth
(
indirectly
at
least
,
though
most
pithily
)
by
the
example
of
his
prayers
,
excite
them
to
persevere
and
make
progresse
in
the
experimentall
knowledge
of
,
and
communion
with
Jesus
Christ
.
In
this
prayer
there
is
,
first
,
a
preface
in
those
verses
wherein
he
doth
,
1.
repeat
the
occasion
of
his
prayer
,
which
was
mentioned
,
ver.
1
-
.
and
doth
relate
,
as
I
there
shew
,
unto
the
close
of
chap.
2.
even
because
they
were
already
builded
by
faith
upon
Christ
.
2.
He
denominateth
his
prayer
from
the
outward
gesture
he
used
therein
,
bowing
of
the
knee
,
thereby
expressing
the
humble
,
reverent
frame
of
his
heart
in
prayer
.
And
,
3.
he
sheweth
unto
whom
he
did
pray
,
to
wit
,
God
the
Father
,
described
,
first
,
from
His
relation
to
Jesus
Christ
,
as
chap.
1.
ver.
17
-
This
is
the
sum
of
verse
14.
Secondly
,
from
his
relation
to
His
Church
,
as
being
the
Father
by
Adoption
of
the
whole
Church
of
the
truly
regenerate
,
whether
triumphant
in
heaven
,
or
militant
upon
earth
,
whether
Jew
or
Gentile
,
which
is
here
called
a
family
,
and
said
to
have
its
name
from
God
,
as
being
His
Familie
,
Children
,
Domesticks
of
His
houshold
,
and
that
both
in
name
and
thing
,
the
one
whereof
,
is
not
to
be
separated
from
the
other
,
seing
God
bestoweth
not
empty
names
and
titles
upon
any
.
Now
,
God
is
thus
described
with
relation
to
the
purpose
in
hand
;
for
,
hereby
the
Apostle
breaketh
down
the
arrogance
of
the
Jews
,
who
would
have
had
the
whole
Church
denominated
from
,
and
contained
within
the
Jewish
Nation
,
excluding
the
Gentiles
,
whom
therefore
Paul
doth
upon
all
occasions
make
equal
sharers
of
an
interest
in
God
through
Christ
with
the
Jews
;
and
thereby
sheweth
his
warrand
to
pray
for
perseverance
and
growth
in
grace
from
God
,
even
to
them
.
From
Vers.
14.
Learn
,
1.
It
is
the
duty
of
Christs
Ministers
,
as
to
teach
and
admonish
the
People
of
God
committed
to
their
charge
,
2
Tim.
4.
2.
So
also
to
pray
to
God
for
them
:
And
that
not
only
in
publick
with
them
,
as
being
the
mouth
of
the
People
unto
God
,
Joel
2.
17.
but
also
in
private
to
the
Lord
for
them
,
seing
their
own
pains
cannot
profit
without
the
Lord's
blessing
,
1
Cor.
3.
6.
which
Ministers
ought
fervently
to
seek
from
God
by
prayer
,
else
they
have
not
ground
to
expect
it
,
Ezek.
36.
37.
for
,
Paul
,
as
he
taught
these
Ephesians
;
so
he
prayed
for
them
,
and
that
not
only
in
publick
,
but
also
in
private
,
as
he
here
sheweth
;
For
this
cause
I
bow
my
knees
.
2.
It
is
of
no
small
advantage
unto
the
Lords
People
to
have
such
a
Minister
as
is
able
to
pray
,
and
accordingly
doth
pray
pertinently
,
spiritually
,
and
fervently
with
them
and
for
them
,
By
whom
,
as
by
their
mouth
,
they
may
have
their
severall
cases
made
known
unto
God
more
distinctly
than
can
be
expressed
by
many
of
themselves
,
Joel
2.
17.
and
they
themselves
are
edified
and
instructed
how
to
pray
with
the
like
affection
and
fervency
,
1
Cor.
14.
19.
By
whose
affectionate
prayers
unto
God
for
them
,
a
blessing
is
drawn
down
from
heaven
to
make
the
Word
preached
effectual
in
them
,
Iam.
5.
-16.
and
they
themselves
incited
and
rouzed
up
to
seek
after
those
good
things
prayed
for
unto
them
:
hereby
also
they
are
comforted
and
encouraged
,
as
knowing
their
Minister
is
speaking
to
God
for
them
,
when
he
is
absent
from
them
,
and
cannot
speak
unto
them
,
Philip.
1.
4.
and
when
they
through
some
one
distemper
or
other
cannot
deal
with
God
for
themselves
,
at
least
in
any
measure
satisfactory
to
themselves
,
Iam.
5.
14
,
15.
for
,
as
Paul's
exhortation
and
doctrine
was
advantagious
unto
these
Ephesians
;
So
also
were
his
fervent
prayers
in
order
to
their
being
kept
from
fainting
,
and
to
their
up-stirring
to
endeavour
after
those
good
things
,
which
he
sought
from
God
unto
them
,
and
therefore
doth
he
mention
his
praying
for
them
in
this
place
;
For
this
cause
I
bow
my
knees
.
3.
From
the
Apostle's
scope
in
making
known
unto
them
,
what
,
and
how
he
prayed
for
them
,
See
a
further
note
,
chap.
1.
ver.
17.
doct.
1.
I
bow
my
knees
.
4.
Our
prayers
unto
God
for
others
,
especially
the
prayers
of
a
Minister
for
his
Flock
,
should
take
their
rise
,
not
only
from
their
wants
,
afflictions
and
sinfull
infirmities
,
Iam.
5.
14
,
15.
but
also
from
the
grace
and
good
things
of
God
already
received
by
them
,
that
they
may
persevere
and
grow
in
them
,
and
be
preserved
from
abusing
them
,
seing
the
graces
of
the
best
are
but
imperfect
,
1
Cor.
13.
9.
subject
to
decay
,
Rev.
3.
2
—
and
may
be
abused
,
2
Cor.
12.
7.
for
,
the
Apostle
taketh
occasion
to
pray
for
these
Ephesians
from
the
good
already
received
by
them
,
even
their
being
builded
already
upon
Christ
,
mentioned
,
chap.
2.
ver.
22.
unto
which
the
words
,
for
this
cause
,
do
relate
.
5.
Though
we
be
not
tied
by
a
divine
precept
or
Scripture-example
unto
any
one
gesture
in
prayer
,
seing
the
Saints
have
used
several
gestures
,
according
to
the
present
frame
of
their
heart
thereby
expressed
,
1
King
.
8.
22.
2
Sam.
12.
16.
Luke
18.
13.
2
Sam.
7.
18.
and
though
God
be
a
Spirit
who
will
be
worshipped
in
spirit
and
in
truth
,
Joh.
4.
24.
and
careth
not
for
the
outward
man
alone
,
Matth.
15.
7
,
8.
yet
,
seing
God
craveth
service
both
from
the
soul
and
body
,
as
having
created
and
redeemed
both
,
1
Cor.
6.
20.
and
seing
an
outward
reverend
gesture
of
the
body
in
prayer
,
doth
not
only
expresse
and
natively
flow
from
a
reverend
frame
of
spirit
within
,
from
which
the
body
is
acted
in
other
things
,
but
also
serveth
to
stir
up
the
affections
in
prayer
,
as
being
a
man's
remembrancer
what
his
heart
ought
to
do
,
if
he
would
not
play
the
grosse
hypocrite
with
God
,
therefore
it
is
a
thing
needfull
and
convenient
(
if
we
be
not
otherwise
restrained
,
Nehem.
2.
4.
)
to
use
some
reverend
gesture
of
the
body
while
we
are
about
the
duty
of
prayer
:
for
,
Paul
did
kneel
in
prayer
;
I
bow
my
knees
,
saith
he
.
6.
We
ought
,
especially
in
prayer
,
to
draw
near
to
God
with
deep
reverence
unto
,
and
high
esteem
of
,
the
majesty
of
God
,
being
joyned
with
low
and
mean
thoughts
of
our selves
,
because
of
our
basenesse
and
unworthinesse
,
seing
God
honoureth
them
who
honour
Him
,
1
Sam.
2.
30.
and
giveth
grace
unto
the
humble
,
Iam.
4.
-6.
for
,
Paul
did
evidence
such
a
frame
of
heart
by
bowing
his
knees
when
he
prayed
.
7.
Deep
reverence
of
heart
towards
the
sacred
majesty
of
God
in
prayer
,
may
well
consist
with
faith
and
confident
approaching
unto
God
,
as
a
reconciled
father
.
Both
of
them
ought
to
be
joyned
together
in
prayer
:
yea
,
and
both
,
when
they
are
sincere
and
not
counterfeit
,
do
mutually
strengthen
and
intend
one
another
,
so
that
the
more
we
put
our
trust
in
Him
,
the
more
will
our
hearts
fear
and
adore
Him
,
Psal.
130.
4.
for
,
the
Apostle
exercised
not
only
reverence
in
his
prayer
,
as
is
already
shown
,
but
also
confidence
,
while
he
taketh
up
God
as
the
Father
of
our
Lord
Jesus
Christ
,
and
of
the
whole
family
of
Believers
through
Him
.
8.
See
further
(
concerning
this
title
given
to
God
with
relation
to
Christ
)
upon
chap.
1.
ver.
3.
in
the
exposition
,
and
doct.
2.
and
ver.
17.
doct.
3
,
5
,
6.
unto
the
Father
of
our
Lord
Jesus
Christ
.
From
Vers.
15.
Learn
,
1.
As
there
is
but
one
Church
universal
,
comprehending
all
the
Elect
in
all
times
and
places
,
whether
in
heaven
or
earth
;
So
all
within
the
Church
are
of
one
kinred
and
linage
,
descending
of
one
common
father
:
for
,
he
designeth
the
Church
to
be
one
whole
family
in
heaven
and
earth
:
the
word
signifieth
such
a
family
as
is
the
linage
of
one
man
.
2.
As
this
one
Church
is
Gods
family
and
houshold
;
(
See
chap.
2.
ver.
19.
doct.
8.
)
So
all
the
members
of
His
Church
and
family
are
comprehended
either
in
heaven
or
earth
.
Scripture
knoweth
nothing
of
a
purgatory
,
or
third
place
different
from
these
:
for
,
the
Apostle
sheweth
this
whole
family
is
in
heaven
and
earth
,
and
named
of
God
.
3.
Those
near
relations
,
under
which
God
doth
stand
towards
His
Church
,
are
founded
upon
Jesus
Christ
:
and
all
the
benefits
flowing
from
such
relations
,
are
conveyed
unto
the
Church
through
Him
without
whom
God
is
a
consuming
fire
to
sinners
,
and
in
whom
He
is
a
reconciled
father
unto
Believers
:
for
,
the
Apostle
looketh
upon
God
,
first
,
as
He
is
the
Father
of
our
Lord
Jesus
Christ
,
and
next
,
as
He
is
the
Father
of
all
the
Elect
;
Of
whom
the
whole
family
is
named
,
to
wit
,
His
children
,
Joh.
1.
12.
and
domesticks
,
Eph.
2.
19.
4.
The
near
relation
which
God
hath
to
His
Church
,
and
His
Church
to
Him
,
is
sufficient
ground
and
warrant
for
faith
to
rest
upon
Him
,
and
plead
with
Him
for
supply
and
furniture
of
all
grace
,
and
of
every
thing
needfull
:
for
,
shall
not
He
provide
for
His
own
children
,
who
hath
pronounced
those
among
men
to
be
worse
than
infidels
,
who
provide
not
for
theirs
?
1
Tim.
5.
8.
Hence
the
Apostle
maketh
this
a
ground
of
his
confidence
to
be
answered
by
God
in
what
he
sought
in
behalf
of
those
Ephesians
,
even
Gods
fatherly
interest
in
them
;
Of
whom
the
whole
family
in
heaven
and
earth
is
named
.
Vers.
16.
That
he
would
grant
you
according
to
the
riches
of
his
glory
,
to
be
strengthened
with
might
,
by
his
Spirit
in
the
inner
man
.
THe
Apostle
doth
,
secondly
,
particularize
those
petitions
which
he
put
up
to
God
in
his
prayer
:
and
they
are
four
.
The
first
whereof
,
is
in
this
verse
,
to
wit
,
That
God
from
the
fountain
of
that
in-exhaustible
treasure
of
His
divine
attributes
(
called
His
glory
,
Exod.
33.
18.
with
34.
6
,
7.
)
and
especially
of
His
mercy
and
power
(
which
are
set
forth
by
the
name
and
epithet
of
His
glory
,
or
glorious
,
Eph.
1.
6.
Col.
1.
11.
)
would
furnish
them
with
a
daily
increase
of
spirituall
strength
,
whereby
they
might
resist
the
devil
,
and
all
spirituall
adversaries
in
their
Christian
course
,
Chap.
6.
12.
which
strength
was
to
be
wrought
by
the
holy
Spirit
in
their
inward
man
,
whereby
,
as
,
2
Corinth.
4.
16.
is
meaned
the
soul
,
(
not
simply
in
it self
,
but
as
living
the
life
of
grace
)
,
and
those
things
,
which
relate
to
that
spiritual
life
:
as
the
outward
man
doth
comprehend
all
those
things
belonging
to
a
man's
outward
estate
;
So
,
in
a
word
,
he
prayeth
that
they
may
be
strong
and
flourish
in
all
things
which
relate
to
the
spirituall
estate
of
their
eternal
souls
.
Doct.
1.
From
the
Apostle
his
being
able
to
give
an
after-account
of
what
he
prayed
for
,
see
chap.
1.
ver.
17.
doct.
2.
that
he
would
grant
unto
you
.
2.
Whatever
strength
or
natural
parts
of
body
,
or
mind
,
men
naturally
have
to
compasse
their
effairs
of
this
world
,
Gen.
4.
20
,
21
,
22.
yet
they
are
wholly
destitute
of
all
spiritual
strength
and
activity
for
compassing
heaven
and
happinesse
,
and
for
walking
in
the
way
of
holinesse
,
which
leadeth
to
it
:
for
,
the
Apostle
findeth
an
inlack
of
this
strength
,
even
in
the
converted
Ephesians
;
and
therefore
doth
seek
it
from
God
unto
them
:
Much
more
must
it
be
wholly
wanting
in
those
who
are
not
yet
converted
;
That
he
would
grant
unto
you
to
be
strengthened
in
the
inward
man
.
3.
Though
there
be
a
new
principle
of
spirituall
strength
wrought
in
those
who
are
renewed
at
their
first
conversion
,
Jer.
31.
33.
whereby
the
renewed
heart
,
being
wrought
upon
by
the
Spirit
of
God
,
doth
really
work
that
which
is
spiritually
good
,
Philip.
4.
13.
Yet
a
constantly-renewed
supply
of
grace
and
strength
from
the
Spirit
of
God
,
is
necessary
even
to
the
renewed
man
,
whereby
those
seeds
of
grace
already
wrought
in
him
may
be
upheld
in
their
being
,
Jer.
32.
-40.
preserved
against
the
furious
assaults
of
raging
tentations
,
Luk
22.
32.
a
〈…〉
d
,
and
made
to
do
that
which
is
truely
good
,
Philip.
2.
13.
and
much
more
,
that
hereby
grace
begun
in
conversion
,
may
be
made
to
grow
and
advance
towards
perfection
,
Philip.
1.
6.
for
,
the
Apostle
prayeth
even
for
those
converted
Ephesians
,
that
they
may
be
strengthened
with
might
in
the
inward
man
.
4.
Such
is
the
vanity
,
lightnesse
,
and
inconstancie
of
our
hearts
in
good
,
Psal.
39.
-5.
our
impotencie
to
resist
tentations
,
Matth.
26.
34.
our
pronenesse
to
turn
from
the
wayes
of
God
,
Gal.
5.
7.
So
strong
,
so
subtile
,
so
assiduous
are
our
spirituall
adversaries
,
Eph.
6.
12.
So
many
are
those
difficulties
,
discouragements
,
diversions
and
hinderances
,
which
we
have
to
wrestle
with
,
and
overcome
in
the
way
to
heaven
,
Act.
14.
-22.
that
except
we
be
underpropped
and
strengthened
by
Gods
almighty
power
,
we
cannot
stand
one
moment
,
and
much
lesse
advance
in
our
Christian
course
:
for
,
therefore
doth
Paul
pray
that
they
might
be
strengthened
with
might
in
the
inward
man
.
5.
Even
the
regenerate
children
of
God
,
in
seeking
increase
of
strength
,
and
of
more
grace
from
God
,
must
not
,
if
so
they
would
obtain
their
suit
,
plead
from
their
merit
,
or
any
good
use
they
have
made
of
their
former
grace
;
seing
upon
a
strict
account
it
will
be
found
that
grace
hath
not
been
so
improven
by
the
best
as
it
ought
,
Isa.
64.
-
6
-
.
But
they
must
seek
what
they
so
expect
as
a
gift
from
God's
free
grace
without
any
respect
had
to
their
own
worth
:
for
,
the
Apostle
,
while
he
seeketh
increase
of
spirituall
strength
unto
those
converted
Ephesians
,
he
prayeth
that
God
would
grant
,
or
give
it
as
a
gift
(
for
the
word
signifieth
so
much
)
and
that
from
the
inexhaustible
fountain
of
His
glorious
grace
;
That
He
would
grant
unto
you
according
to
the
riches
of
His
glory
,
not
,
according
to
your
worth
.
6.
As
all
the
attributes
of
God
,
and
especially
His
mercy
and
power
,
are
not
onely
altogether
glorious
,
because
the
glory
of
God
is
manifested
unto
the
creatures
in
their
severall
wonderfull
effects
,
Psal.
19.
1
,
&c.
but
are
also
infinite
,
and
without
measure
,
as
being
indefatigable
in
working
,
wholly
insuperable
by
any
impediment
or
opposition
whatsoever
,
and
inexhaustible
by
supplying
any
want
in
the
creature
;
So
in
making
our
approaches
unto
God
for
seeking
any
good
,
and
especially
saving
good
,
it
is
most
necessary
,
that
we
lift
our
eyes
above
any
thing
that
is
ours
,
whether
our
good
,
or
our
evil
,
and
fasten
them
by
faith
upon
that
inexhaustible
fountain
of
mercy
and
power
in
God
,
whereby
,
he
is
not
only
willing
as
mercifull
;
but
also
able
,
as
omnipotent
,
to
bestow
what
ever
we
shall
ask
according
to
his
will
;
for
,
the
Apostle
,
in
seeking
spirituall
strength
for
those
Ephesians
,
doth
look
to
the
inexhaustible
riches
of
Gods
mercy
and
power
,
called
here
His
glory
;
that
He
would
grant
according
to
the
riches
of
His
grace
.
7.
It
is
the
Spirit
of
God
,
the
third
person
in
the
blessed
Trinity
,
who
,
taking
up
His
place
of
abode
in
the
truly
regenerate
,
(
1
Joh.
4.
13.
)
doth
make
it
His
work
to
renew
their
strength
by
upholding
and
actuating
their
graces
,
and
making
them
advance
from
strength
to
strength
in
despite
of
all
imaginable
difficulties
:
neither
is
there
any
other
strength
or
might
,
whether
naturall
or
acquired
,
which
can
sufficiently
furnish
us
to
rancounter
all
those
difficulties
,
which
are
incident
in
our
Christian
course
,
but
that
whereof
the
Spirit
of
God
residing
in
us
is
the
author
and
giver
:
for
he
prayeth
they
may
be
strengthened
with
might
in
the
inner
man
from
the
spirit
.
8.
Though
Christians
are
not
to
neglect
their
outward
and
bodily
concernments
,
1
Tim.
5.
8.
23.
yet
the
spirituall
estate
of
their
eternall
souls
is
to
be
cared
for
most
,
and
so
much
,
as
if
it
go
well
with
that
,
and
if
the
soul
be
strengthened
with
might
for
carrying
on
the
concernments
thereof
,
their
outward
concernments
may
trouble
them
the
lesse
:
and
especially
the
care
of
Ministers
should
be
employed
about
the
inward
and
spirituall
estate
of
their
flock
;
for
,
Paul
prayeth
they
may
be
strengthened
in
the
inner
man
,
his
care
did
run
most
upon
that
.
Vers.
17.
That
Christ
may
dwell
in
your
hearts
by
faith
—
HEre
is
the
second
petition
of
the
Apostle's
prayer
,
wherein
he
seeketh
that
which
is
the
cause
of
strengthning
and
corroboration
by
the
Spirit
,
spoken
of
,
ver.
16.
even
that
Jesus
Christ
by
vertue
of
a
continued
act
of
lively
faith
in
Him
,
might
be
perpetually
present
in
His
Vertue
,
Grace
and
Spirit
,
working
not
only
in
their
tougnes
and
brains
,
but
also
and
mainly
in
their
hearts
.
Doct.
1.
That
we
may
partake
of
any
saving
benefit
purchased
by
Christ
,
and
particularly
,
that
we
may
be
strengthened
with
might
by
the
Spirit
in
the
inner
man
for
doing
any
thing
that
is
spiritually
good
,
it
is
most
necessary
that
we
partake
first
of
Christ
Himself
,
being
most
strictly
united
to
Him
,
and
even
as
the
members
are
to
the
head
,
from
which
they
receive
sense
and
motion
.
Christ
giveth
nothing
of
His
purchase
unto
any
,
but
to
whom
He
giveth
Himself
first
,
1
Joh.
5.
11
,
12.
and
to
whomsoever
He
giveth
Himself
,
upon
those
He
bestoweth
all
things
;
Christ
in
us
being
the
hope
of
glory
,
Col.
1.
27.
the
fountain
of
life
,
Gal.
2.
20.
and
of
all
things
needfull
,
1
Job
.
4.
4.
for
,
Paul
,
having
prayed
that
they
may
be
strengthened
with
might
in
the
inner
man
,
subjoyneth
the
way
and
manner
how
this
strength
was
to
be
conveyed
unto
them
,
even
by
Christ's
dwelling
in
their
hearts
by
faith
.
2.
There
is
a
strict
conjunction
and
near
familiarity
between
Christ
and
Believers
,
even
such
,
in
some
sort
,
as
is
between
an
indweller
,
and
the
house
,
wherein
he
dwelleth
,
whereby
Jesus
Christ
,
God
and
Man
in
one
person
,
is
present
with
the
Believer
,
not
in
His
substance
only
,
as
He
is
God
;
for
,
so
He
is
every
where
,
Jer.
23.
24.
nor
in
His
substance
at
all
,
as
He
is
Man
;
for
,
so
the
heavens
do
contain
Him
,
Act.
3.
21.
but
by
His
gracious
operation
and
speciall
influence
upon
them
,
whereby
He
quickeneth
them
,
(
Rom.
8.
10.
)
ruleth
them
(
Act.
9.
6.
)
and
liveth
in
them
,
Gal.
2.
20.
for
,
he
prayeth
that
Christ
may
dwell
in
their
hearts
,
which
petition
is
granted
,
in
behalf
of
all
Believers
,
seing
he
prayed
in
faith
.
3
,
Though
Christ
doth
thus
familiarly
communicate
Himself
unto
all
Believers
,
so
as
to
dwell
in
them
by
His
gracious
presence
;
yet
not
unto
all
alike
:
but
unto
some
in
a
larger
measure
than
unto
others
,
according
as
He
worketh
more
,
and
more
effectually
in
some
than
in
others
:
for
,
though
Christ
did
already
dwell
in
those
converted
Ephesians
,
chap.
2.
22.
yet
Paul
doth
pray
that
Christ
may
dwell
in
them
,
which
therefore
must
be
understood
of
a
greater
measure
and
degree
of
His
indwelling
presence
,
than
formerly
they
had
.
4.
Where
Jesus
Christ
doth
once
take
up
His
abode
and
dwelling
in
the
heart
,
there
He
remaineth
constantly
and
flitteth
not
:
in
so
far
,
as
though
sometimes
He
withholdeth
that
gracious
influence
of
His
,
which
is
necessary
only
to
the
wel-being
,
flourishing
,
and
vigorous
thriving
of
grace
in
the
heart
,
Cant.
5.
6.
yet
He
never
withdraweth
that
influence
,
which
is
necessary
to
the
being
of
grace
,
and
without
which
grace
would
utterly
die
and
perish
,
Psal.
73.
23.
for
,
the
word
rendered
to
dwell
,
signifieth
to
take
up
a
fixed
and
immovable
habitation
,
and
differeth
from
another
word
very
like
unto
it
,
which
signifieth
to
sojourn
in
a
place
only
for
a
season
,
1
Pet.
1.
17.
That
Christ
may
dwell
in
your
hearts
.
5.
Though
even
the
bodies
of
Believers
be
temples
of
the
holy
Ghost
,
and
consequently
of
Jesus
Christ
;
for
Christ
dwelleth
in
them
by
His
Spirit
,
1
Cor.
6.
19.
yet
the
heart
,
will
and
affections
of
man
,
are
the
chief
place
of
His
habitation
,
wherein
He
resideth
as
in
His
strong
citadel
,
from
which
He
commandeth
the
other
faculties
and
members
.
And
without
His
presence
there
,
He
cannot
have
any
habitation
in
any
part
of
the
man
elsewhere
;
the
tongue
cannot
receive
Him
by
speaking
,
nor
the
understanding
by
knowing
,
nor
the
hand
by
external
working
,
except
He
be
received
in
the
heart
,
from
which
proceed
the
issues
of
life
,
Pro.
4.
23.
for
,
he
prayeth
that
Christ
may
dwell
in
their
hearts
.
6.
Though
Jesus
Christ
doth
make
His
first
entry
unto
,
and
dwelleth
in
Believers
by
His
Spirit
,
1
Joh.
4.
13.
whereby
He
uniteth
them
to
Himself
,
quickeneth
and
ruleth
them
,
yea
,
and
worketh
the
grace
of
faith
in
them
,
Joh.
6.
44.
yet
,
faith
being
so
wrought
,
the
Believer
doth
thereby
lay
hold
on
Christ
,
Philip.
3.
-12.
giveth
Him
daily
imployment
,
Joh.
15.
-5.
and
Christ
being
so
laid
hold
upon
and
imployed
,
remaineth
and
resideth
in
the
Believer
:
for
therefore
is
it
,
that
he
ascribeth
this
indwelling
of
Christ
in
the
heart
unto
faith
;
that
Christ
may
dwell
in
your
hearts
by
faith
.
7.
Such
is
the
power
and
vertue
of
faith
;
that
those
things
,
which
are
at
furthest
distance
,
whether
in
respect
of
time
(
Joh.
8.
56.
)
or
of
place
,
are
present
to
it
,
and
to
the
heart
by
it
.
Even
as
those
things
are
present
to
the
eye
and
ear
,
which
are
clearly
seen
and
distinctly
heard
,
though
in
respect
of
place
they
may
be
many
miles
distant
,
so
whole
Christ
both
as
God
and
Man
is
present
to
the
heart
in
His
merit
,
vertue
and
efficacy
,
laid
hold
upon
by
faith
,
though
His
humane
nature
be
locally
present
in
heaven
only
,
Act.
3.
21.
and
therefore
there
is
no
necessity
,
in
order
to
our
spirituall
life
,
that
His
body
be
present
in
the
Sacrament
,
and
received
by
the
mouth
and
stomach
:
for
,
He
is
conveyed
unto
,
and
dwelleth
in
the
heart
by
faith
,
besides
that
the
flesh
profiteth
nothing
,
Joh.
6.
-
63
-
.
Vers.
17.
—
That
ye
being
rooted
and
grounded
in
love
,
18.
May
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
:
19.
And
to
know
the
love
of
Christ
,
which
passeth
knowledge
,
—
THe
third
petition
followeth
,
wherein
the
thing
prayed
for
,
is
an
excellent
effect
of
that
spirituall
corroboration
,
flowing
from
Christs
dwelling
in
them
by
faith
,
spoken
of
,
ver.
16.
17
-
even
that
God
would
make
them
grow
in
knowledge
,
especially
in
the
experimentall
knowledge
of
his
love
in
Christ
.
And
,
first
,
he
setteth
down
the
mean
of
attaining
the
thing
prayed
for
,
to
wit
,
their
firm
and
sure
laying
hold
upon
,
and
adhering
to
the
love
and
free
grace
of
God
in
Christ
,
as
it
is
revealed
in
the
Gospel
,
by
the
grace
of
faith
,
as
trees
are
firmly
fastened
in
the
ground
by
their
roots
,
and
edifices
are
built
,
and
lean
upon
their
strong
foundations
:
for
,
the
two
words
rooted
and
grounded
,
are
metaphors
taken
from
trees
and
edifices
,
ver.
-17.
Secondly
,
the
request
it self
,
first
proponed
more
obscurely
,
to
wit
,
that
they
might
be
able
to
comprehend
,
or
certainly
to
understand
what
that
love
of
God
in
Christ
is
,
whereof
he
hath
presently
spoken
,
and
is
to
speak
immediately
afterwards
;
and
therefore
it
is
most
agreeable
to
the
present
purpose
,
that
it
be
here
understood
as
the
thing
which
he
would
have
them
able
to
comprehend
in
its
infinit
greatnesse
and
full
perfection
,
according
to
all
its
dimensions
,
as
of
breadth
,
whereby
it
is
extended
unto
all
ages
,
Matth.
28.
20.
and
all
ranks
,
1
Tim.
2.
4.
of
length
,
whereby
it
reacheth
from
eternity
to
eternity
,
Psal.
103.
17.
of
depth
,
whereby
it
stoupeth
down
to
the
lowest
depths
of
sin
and
misery
,
and
draweth
sinners
from
thence
,
Psal.
86.
13.
and
of
height
,
whereby
it
reacheth
up
to
heavenly
joyes
and
happiness
,
and
carrieth
sinners
up
thither
,
Joh.
14.
3.
which
are
the
four
usuall
dimensions
and
measures
,
according
to
which
we
ordinarily
take
up
the
bignesse
of
grea
test
bodies
.
And
withall
,
he
sheweth
that
this
compr
ehension
,
or
uptaking
of
Gods
love
here
prayed
for
,
was
in
part
attained
,
and
in
its
full
measure
attainable
after
time
by
all
reall
Saints
and
sound
Believers
;
that
hereby
those
Ephesians
might
be
more
animated
and
incited
to
aspire
unto
it
,
vers.
18.
Secondly
,
the
request
is
proponed
more
plainly
,
to
wit
,
that
they
might
know
in
some
measure
,
and
chiefly
from
their
own
experience
,
this
love
,
which
is
here
called
the
love
of
Christ
,
not
to
seclude
the
love
of
the
Father
,
or
holy
Ghost
;
but
because
,
the
love
of
the
whole
Trinity
is
conveyed
in
the
effects
thereof
towards
lost
sinners
through
Christ
and
His
merit
,
Joh.
3.
16.
and
concerning
this
love
he
affirmeth
,
that
it
doth
passe
knowledge
,
or
created
understanding
to
know
it
,
to
wit
,
fully
,
and
in
its
utmost
extent
,
seing
it
is
infinit
,
as
God
Himself
is
infinit
,
ver.
19
-
.
From
ver.
-17.
Learn
,
1.
As
trees
cannot
long
stand
against
the
blasts
of
boisterous
winds
,
except
their
roots
be
deeply
fastened
in
some
good
ground
,
and
as
houses
cannot
remain
long
firm
and
strong
,
except
they
be
built
upon
some
sure
foundation
;
So
neither
can
Professors
hold
out
for
any
space
of
time
against
the
furious
assaults
of
many
violent
tentations
,
except
they
be
under-propped
by
,
and
rely
upon
some
strong
foundation
;
for
,
the
Apostle
expressing
that
stability
and
constancy
arising
from
the
faith
of
God's
love
,
which
he
wished
for
to
those
Ephesians
,
by
two
metaphors
taken
from
trees
deeply
rooted
,
and
houses
strongly
built
,
doth
imply
,
that
without
the
faith
of
this
love
they
were
as
trees
without
a
root
,
and
houses
without
a
foundation
;
that
ye
being
rooted
and
grounded
in
love
.
2.
The
only
sure
foundation
,
whereon
the
soul
being
built
and
fastened
,
is
able
to
stand
out
against
the
strongest
blasts
of
most
violent
tentations
,
is
the
unchangeable
and
free
love
of
God
in
Christ
revealed
in
the
Gospel
,
and
laid
hold
upon
by
faith
:
and
no
conceit
of
our
own
righteousness
,
naturall
courage
,
fixed
resolutions
,
or
such
like
,
Matth.
26.
33.
with
70.
for
,
the
Apostle
would
have
them
rooted
and
grounded
in
love
,
to
wit
,
the
love
of
God
in
Christ
.
3.
As
this
love
of
God
in
Jesus
Christ
,
is
a
most
firm
rock
and
sure
foundation
in
it self
;
So
it
concerneth
those
,
who
would
be
sustained
by
it
against
the
furious
assaults
of
Sathans
tentations
from
all
hands
,
to
be
firmly
fastened
in
,
and
built
upon
it
:
which
is
then
done
,
when
they
do
not
rest
upon
the
notionall
knowledge
thereof
in
the
brain
,
so
as
to
be
able
pertinently
to
discourse
of
it
;
but
when
this
marvellous
love
,
and
all
the
good
things
prepared
by
it
are
laid
hold
upon
by
faith
,
as
they
are
offered
:
and
this
not
faintly
,
but
seriously
,
as
we
would
grip
to
a
thing
upon
life
and
death
,
1
Tim.
1.
15.
for
,
Paul
would
have
them
firmely
fastned
in
,
and
built
upon
God's
love
,
as
trees
are
rooted
in
the
ground
,
and
houses
are
joyned
with
their
foundations
.
And
the
mean
whereby
they
were
to
be
so
rooted
and
grounded
in
God's
love
,
is
the
grace
of
faith
,
as
appeareth
from
a
parallel
place
,
Col.
2.
7.
That
ye
being
rooted
and
grounded
in
love
.
From
ver.
18.
Learn
,
1.
As
they
who
have
found
the
saving
effects
of
Gods
love
in
Christ
,
and
consequently
cannot
but
know
something
of
it
,
do
yet
know
but
a
small
portion
thereof
;
So
the
knowledge
,
and
chiefly
the
experimentall
knowledge
of
this
abounding
and
marvellous
love
,
from
the
felt
and
known
effects
thereof
,
is
of
great
concernment
unto
Believers
,
and
ought
to
be
sought
after
by
them
accordingly
:
for
,
this
knowledge
is
not
only
pleasant
,
as
being
of
a
subject
wonderfull
,
but
also
edifying
,
both
in
order
to
our
comfort
,
Rom.
5.
-2.
with
5.
and
to
our
incitement
unto
duty
,
2
Cor.
5.
14.
for
,
he
prayeth
for
a
greater
measure
of
this
knowledge
,
even
to
those
converted
Ephesians
,
who
had
somewhat
of
it
already
;
That
ye
may
be
able
to
comprehend
what
is
the
breadth
,
&c.
2.
Our
embracing
by
faith
the
love
of
God
in
Christ
,
and
those
good
things
prepared
by
it
,
as
they
are
revealed
and
offered
in
the
Gospel
,
is
a
necessary
mean
for
attaining
to
fuller
insight
in
the
admirable
nature
of
this
love
:
yea
,
and
to
the
sense
and
feeling
of
it
,
and
experimentall
knowledge
flowing
thence
:
for
,
he
premits
their
being
rooted
in
the
faith
of
this
love
,
ver.
-17.
as
a
mean
for
attaining
the
more
full
understanding
,
and
especially
the
experimentall
knowledge
of
it
;
That
ye
being
rooted
—
may
be
able
to
comprehend
.
3.
This
love
of
God
in
Jesus
Christ
to
lost
sinners
,
is
so
large
,
(
Isa.
55.
8
,
9.
)
so
free
,
(
Hos.
14.
4.
)
and
in
all
respects
so
wonderfull
,
Psal.
31.
19.
So
narrow
are
hearts
to
take
it
up
,
and
so
strange
are
the
wayes
of
conveying
the
effects
and
fruits
of
this
love
through
a
wildernesse
of
triall
and
humiliation
going
before
,
Deut.
8.
14
,
15
,
16.
that
though
it
be
revealed
in
the
Gospel
,
Joh.
3.
16.
yet
no
man
can
attain
to
know
it
so
,
as
certainly
to
believe
the
reality
of
it
,
except
it
be
given
unto
him
graciously
of
God
;
and
therefore
prayer
to
God
,
would
be
joyned
with
the
use
of
other
means
for
attaining
to
it
,
for
,
Paul
doth
pray
to
God
that
they
may
be
able
to
comprehend
,
or
certainly
to
understand
and
know
what
is
the
breadth
.
4.
We
are
not
to
content
our selves
with
a
superficiall
view
of
God's
free
love
in
Christ
;
but
ought
to
take
most
accurate
inspection
of
it
in
all
its
dimensions
,
and
in
all
those
several
respects
and
wayes
wherein
it
is
manifested
,
endeavouring
,
at
least
,
to
know
it
so
far
,
as
that
which
is
infinite
may
be
known
by
finit
creatures
,
and
to
know
it
in
its
outmost
capacity
,
as
reaching
beyond
all
created
understanding
,
upward
,
downward
,
to
the
right-hand
,
and
to
the
left
;
that
so
we
may
be
the
more
constrained
to
our
duty
by
it
;
more
ravished
with
the
thoughts
of
it
,
and
may
draw
more
solid
comfort
from
it
.
All
which
profitable
effects
,
are
obstructed
by
our
narrow
thoughts
and
shallow
apprehensions
of
Gods
love
in
Christ
:
for
,
he
prayeth
they
may
be
able
to
comprehend
it
in
all
its
dimensions
of
breadth
and
length
,
depth
and
height
.
5.
As
every
real
Saint
,
and
all
who
are
inherently
holy
have
their
allotted
measure
from
God
of
the
saving
knowledge
of
Gods
love
in
Christ
,
and
shall
attain
to
the
full
knowledge
thereof
afterwards
;
So
whatever
priviledge
the
Lord
is
pleased
to
bestow
upon
the
Saints
in
common
,
we
ought
to
aspire
unto
it
,
and
confidently
expect
to
receive
it
from
the
Lord
:
for
,
as
he
maketh
this
comprehension
and
knowledge
,
here
spoken
of
,
a
common
priviledge
of
all
Saints
;
So
he
doth
thereby
animate
and
incite
the
Ephesians
to
seek
and
expect
it
from
God
in
answer
to
his
prayers
;
That
ye
may
be
able
to
comprehend
with
all
Saints
.
6.
As
the
love
of
Christ
is
the
common
treasure
and
allowance
of
all
Saints
,
whatever
be
their
different
lot
in
other
things
;
So
they
who
would
clear
an
interest
in
this
love
,
must
study
sanctity
and
holinesse
,
as
that
without
which
no
man
can
convincingly
prove
his
interest
in
it
,
Joh.
14.
21
,
23.
for
,
he
maketh
the
comprehending
of
Christs
love
,
a
priviledge
of
those
only
who
are
Saints
and
holy
;
Ye
may
be
able
to
comprehend
with
all
Saints
.
From
Vers.
19
-
Learn
,
1.
The
love
of
God
in
Christ
,
and
of
Christ
to
lost
sinners
,
is
so
rich
and
unsearchable
,
(
Eph.
2.
7.
)
so
vast
,
boundlesse
,
yea
,
and
infinit
,
(
See
ver.
18.
)
So
matchlesse
,
and
without
any
parallel
to
equal
it
,
whereby
we
might
come
to
the
exact
knowledge
of
it
,
Rom.
5.
7
,
8.
that
not
only
the
naturall
man
cannot
understand
it
at
all
,
1
Cor.
2.
14.
but
even
those
who
are
truly
renewed
,
do
not
take
it
up
fully
,
as
it
is
in
it self
,
and
so
,
as
they
can
expresse
those
infinit
and
unsearchable
riches
which
are
in
it
:
they
do
but
know
in
part
,
1
Cor.
13.
9.
for
,
the
Apostle
saith
,
this
love
of
Christ
passeth
knowledge
.
2.
Though
this
love
of
Christ
passeth
knowledge
in
the
sense
presently
mentioned
;
yet
every
true
Believer
should
endeavour
to
attain
,
yea
,
and
doth
attain
to
the
knowledge
of
it
in
some
measure
,
and
so
far
as
is
necessary
for
their
salvation
and
comfort
:
for
,
though
this
love
is
unsearchable
,
yea
,
and
infinit
;
yet
created
understanding
may
so
far
comprehend
it
,
as
to
know
it
to
be
infinit
;
and
that
there
is
not
so
much
known
,
but
more
doth
yet
remain
to
be
known
of
it
.
They
may
know
it
so
,
as
to
stand
and
wonder
at
it
,
as
not
being
able
perfectly
to
comprehend
it
:
and
they
may
know
it
thus
,
partly
,
from
what
the
Spirit
of
God
in
Scripture
,
condescending
to
our
capacity
so
far
as
is
possible
,
doth
speak
of
it
;
and
partly
,
from
those
effects
of
this
unsearchable
love
which
they
do
find
to
be
wrought
in
themselves
by
it
:
for
,
the
Apostle
prayeth
they
may
know
this
love
of
Christ
which
passeth
knowledge
:
hereby
implying
,
that
the
knowledge
thereof
may
be
attained
in
some
measure
,
and
that
it
is
our
duty
to
seek
after
it
.
3.
The
infinit
and
unsearchable
nature
of
this
love
of
God
in
Christ
to
sinners
,
should
be
so
far
from
discouraging
Believers
to
search
after
the
knowledge
of
it
,
that
by
the
contrary
we
ought
to
be
so
much
the
more
encouraged
in
that
search
,
and
this
for
the
reasons
given
,
ver.
8.
doct.
12.
for
,
he
addeth
this
of
its
passing
knowledge
,
as
it
seemeth
,
of
purpose
to
provoke
them
so
much
the
more
to
seek
after
the
knowledge
of
it
;
And
to
know
the
love
of
Christ
,
which
passeth
knowledge
.
Vers.
19.
—
that
ye
might
be
filled
with
all
the
fulnesse
of
God
.
HEre
is
the
fourth
and
last
petition
of
the
Apostles
prayer
,
wherein
he
prayeth
for
the
full
perfection
and
accomplishment
of
all
those
other
things
,
which
he
sought
for
them
in
the
three
former
,
even
that
they
might
be
more
and
more
filled
with
all
the
graces
of
God's
Spirit
,
untill
they
should
come
to
the
compleat
fulnesse
of
grace
in
glory
,
when
God
shall
be
all
in
all
,
1
Cor.
15.
-28.
for
,
the
original
doth
read
,
that
ye
may
be
filled
unto
all
the
fulnesse
of
God
,
even
while
grace
begun
here
be
fully
compleated
in
glory
hereafter
:
which
perfection
of
grace
to
be
attained
in
the
life
to
come
,
is
called
the
fulnesse
of
God
:
not
,
as
if
the
essence
of
the
Deity
were
either
in
whole
,
or
in
part
to
be
communicated
unto
the
glorified
Saints
,
which
is
incommunicable
unto
any
creature
;
but
because
it
floweth
immediately
from
that
His
infinit
and
incommunicable
fulnesse
,
as
streams
from
the
fountain
,
1
Corinth.
15.
-28.
and
doth
consist
in
the
full
enjoying
of
Him
,
1
Joh.
3.
-2.
Doct.
1.
There
is
a
fulnesse
and
compleatnesse
in
grace
attainable
even
by
Believers
here
,
to
wit
,
such
as
is
sufficient
for
their
present
state
of
travellors
and
warriours
upon
earth
,
though
not
for
the
state
of
triumphers
and
possessors
in
heaven
.
They
may
attain
to
be
compleat
in
Christ
,
as
not
only
possessing
all
things
by
faith
and
hope
,
but
being
indued
also
with
such
a
measure
of
the
graces
of
God's
Spirit
,
as
is
requisit
to
bear
them
through
against
,
and
make
them
gloriously
victorious
over
,
the
chiefest
adversaries
,
Col.
1.
11.
Such
a
fulnesse
is
spoken
of
,
Rom.
15.
14.
1
Corinth
.
1.
5
,
7.
and
prayed-for
here
;
That
ye
may
be
filled
.
2.
All
the
fulnesse
,
and
compleatnesse
in
grace
attainable
here
,
is
but
an
emptinesse
,
being
compared
with
that
fulnesse
in
glory
,
which
shall
be
attained
hereafter
,
called
here
the
fulnesse
of
God
,
and
is
made
mention
of
as
the
journey's
end
,
to
be
aspired
unto
and
aimed
at
,
as
a
step
far
beyond
any
fulnesse
which
can
be
attained
here
:
for
,
he
saith
,
that
ye
may
be
filled
with
,
or
untill
,
all
the
fulnesse
of
God
:
where
he
implieth
a
twofold
fulnesse
,
the
former
attainable
here
,
by
which
we
advance
to
that
other
fulnesse
in
glory
,
which
shall
be
enjoyed
herafter
.
3.
The
desires
and
endeavours
of
Believers
after
Christ
and
Grace
,
should
not
be
easily
satisfied
,
nor
stand
at
a
stay
for
every
attainment
;
but
ought
to
be
inlarged
,
and
alwayes
advancing
towards
a
further
measure
than
any
thing
already
received
,
even
to
that
fulnesse
of
grace
attainable
here
;
yea
,
and
the
outmost
measure
of
grace
here
,
is
not
to
be
rested
upon
,
as
fully
satisfying
,
nor
any
thing
else
,
untill
grace
be
fully
compleated
in
glory
hereafter
:
for
,
the
Apostle
,
not
being
satisfied
with
what
he
hath
asked
already
,
doth
here
pray
,
that
they
may
be
filled
even
untill
all
the
fulnesse
of
God
:
and
hereby
teacheth
them
to
be
satisfied
with
no
lesse
.
4.
The
state
of
Believers
in
heaven
shall
be
most
glorious
and
blessed
,
as
being
no
lesse
than
,
first
,
the
enjoying
of
Gods
immediate
presence
by
sense
,
not
by
faith
or
through
the
glasse
of
Ordinances
,
which
shall
then
be
laid
aside
,
God
Himself
being
all
in
all
,
1
Cor.
13.
12.
And
,
secondly
,
the
enjoying
of
His
presence
fully
,
and
so
far
as
finit
creatures
can
be
capable
of
that
which
is
infinit
,
1
Joh.
3.
-2.
for
,
this
is
to
be
filled
with
the
fulnesse
of
God
,
which
shall
be
attained
in
heaven
.
Vers.
20.
Now
unto
him
that
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
,
according
to
the
power
that
worketh
in
us
.
THe
Apostle
,
lastly
,
concludeth
his
prayers
with
an
heavenly
strain
of
thanksgiving
to
God
,
whereby
he
laboureth
,
indirectly
at
least
,
to
perswade
them
that
he
would
be
answered
in
those
great
and
large
petitions
,
which
he
had
put
up
to
God
for
them
,
seing
he
himself
was
so
much
perswaded
of
it
,
that
he
breaketh
forth
in
thanksgiving
to
God
for
it
,
even
as
if
all
he
sought
had
been
already
granted
.
And
therefore
he
doth
labour
to
perswade
them
further
by
that
apposit
description
,
which
he
giveth
of
God
in
the
first
part
of
this
thanksgiving
,
taken
from
God's
infinit
power
,
whereby
He
is
able
,
not
only
to
bestow
moe
things
and
greater
than
we
can
either
expresse
,
by
seeking
them
in
prayer
,
or
comprehend
in
our
thoughts
,
which
are
oftentimes
larger
than
can
be
vented
by
expressions
;
but
also
to
bestow
those
greater
things
in
a
large
and
abundant
measure
.
And
because
this
of
God's
power
,
absolutely
considered
,
had
been
a
weak
ground
for
faith
to
lean
upon
,
seing
He
is
able
to
do
many
things
which
He
doth
not
,
Matth.
26.
53.
therefore
he
giveth
an
instance
,
or
proof
,
of
this
infinit
power
in
what
He
had
wrought
in
Believers
already
,
by
converting
,
quickening
and
carrying
on
the
work
of
grace
to
some
good
length
in
them
,
leaving
unto
them
to
gather
hence
,
that
the
same
power
would
be
forth-coming
,
and
applied
unto
work
for
them
in
time
coming
,
as
the
exigence
of
their
case
and
state
should
require
.
Doct.
1.
As
the
duties
of
prayer
and
thanksgiving
,
do
mutually
contribute
for
the
help
one
of
another
,
(
See
chap.
1.
ver.
16.
doct.
1.
)
So
we
cannot
ordinarily
be
fervent
in
prayer
,
but
of
necessity
our
heart
will
sometimes
break
forth
in
thanksgiving
to
God
among
hands
,
occasioned
partly
,
by
those
hopes
of
an
answer
,
which
sometimes
are
in
the
very
time
of
prayer
suggested
by
God
,
Psal.
6.
8.
partly
,
from
the
remembrance
of
mercies
formerly
bestowed
,
which
are
called
to
mind
in
prayer
,
as
arguments
to
plead
for
our
present
suit
,
Psal.
56.
12
,
13.
and
partly
,
from
that
felt
accesse
to
God
enjoyed
in
prayer
,
Psal.
57.
1
,
&c.
with
His
gracious
presence
and
assistance
communicated
to
the
heart
,
chiefly
when
we
are
discharging
that
duty
,
Psal.
138.
3.
for
,
Paul
,
having
prayed
fervently
,
doth
find
his
heart
constrained
to
break
forth
in
a
song
of
praise
;
Now
unto
him
that
is
able
—
be
glory
.
2.
As
we
ought
not
only
to
pray
,
but
also
study
what
grounds
of
hope
we
may
attain
,
for
coming
speed
in
prayer
;
So
we
should
have
such
conceptions
of
God
,
and
expresse
them
to
Himself
by
way
of
thanksgiving
in
prayer
,
as
may
furnish
our
hearts
with
grounds
of
confidence
,
that
we
shall
be
heard
in
what
we
seek
:
for
,
Paul
,
in
giving
thanks
to
God
,
describeth
Him
from
this
,
that
He
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
,
hereby
giving
them
ground
to
believe
,
that
the
former
great
things
sought
by
him
should
be
granted
.
3.
We
ought
especially
to
establish
our
hearts
in
the
faith
of
Gods
omnipotency
and
power
to
bestow
that
which
we
seek
,
as
a
main
prop
for
confidence
in
prayer
,
seing
it
is
above
all
doubt
,
that
God
will
do
whatever
He
is
able
for
granting
our
petitions
,
if
we
seek
those
things
which
He
hath
promised
,
1
Joh.
5.
14.
and
therefore
usually
the
doubts
of
Believers
concerning
God's
good-will
to
grant
,
are
but
pretences
to
cover
their
shamefull
and
atheisticall
doubting
about
His
power
:
for
,
Paul
,
to
ground
their
confidence
in
expectation
of
an
answer
,
describeth
God
from
His
power
,
whereby
He
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
.
4.
As
our
prayers
would
be
well
digested
,
and
diligent
consideration
had
of
those
things
we
are
to
seek
,
else
our
prayers
are
but
lip
labour
of
the
grossest
sort
;
So
our
conceptions
concerning
things
lawfull
and
necessary
to
be
sought
in
prayer
,
go
oftentimes
beyond
our
expressions
:
Eeither
we
dare
not
expresse
them
,
they
are
so
great
,
Luk.
15.
18
,
19.
or
we
cannot
expresse
them
,
they
are
so
many
,
that
expression
is
too
narrow
a
vent
or
passage
for
them
,
Rom.
8.
-26.
for
,
he
joyneth
thinking
,
or
conceiving
,
with
asking
,
and
speaketh
of
it
as
being
more
capacious
and
comprehensive
than
our
asking
doth
reach
unto
,
while
he
saith
,
above
all
that
we
ask
or
think
.
5.
So
large
is
God
in
His
bounty
,
and
so
mercifull
in
His
way
of
dealing
with
His
people
,
that
He
doth
far
outstripe
not
only
their
prayers
,
but
also
their
very
conceptions
and
hopes
,
in
so
far
as
when
they
obtain
not
all
they
ask
,
even
then
they
get
above
what
they
ask
,
delay
or
disappointment
being
in
that
case
much
better
for
severall
reasons
than
a
present
grant
:
for
,
saith
Paul
,
He
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
.
Now
he
speaketh
not
of
His
absolute
power
,
but
as
it
is
operative
,
and
working
in
,
and
for
Believers
,
as
appeareth
from
the
instance
given
;
according
to
the
power
that
worketh
in
us
,
saith
he
.
6.
This
superabundant
work
of
Gods
mighty
power
,
transcending
the
hopes
and
apprehensions
of
the
most
inlarged
hearts
,
is
not
reserved
wholly
to
be
manifested
in
the
glorification
of
the
Elect
;
but
is
manifested
already
to
every
Believer
in
part
;
in
so
far
as
the
work
of
their
conversion
at
the
first
,
of
carrying
on
the
work
of
grace
in
them
afterwards
,
of
their
through-bearing
under
,
and
delivery
from
crosses
and
trials
,
the
timous
and
unexpected
trysting
of
severall
comfortable
providences
with
their
necessities
,
are
so
many
proofs
and
instances
of
Gods
working
above
what
they
do
ask
,
or
think
;
for
He
is
able
to
work
so
,
saith
he
,
according
to
the
power
that
worketh
in
us
.
7.
We
ought
to
look
upon
the
by
past
instances
of
Gods
gracious
and
powerfull
working
in
us
,
as
so
many
confirmations
of
our
faith
,
that
He
will
work
powerfully
in
us
for
the
time
to
come
,
yea
,
and
above
what
He
hath
already
wrought
,
according
as
our
present
state
shall
call
for
it
:
for
,
he
maketh
God's
working
powerfully
in
them
at
their
conversion
,
an
argument
to
confirm
them
,
that
God
would
work
exceeding
abundantly
even
to
the
fulfilling
of
all
his
petitions
for
them
,
the
accomplishment
of
some
whereof
,
to
wit
,
their
being
filled
with
the
fulnesse
of
God
,
was
more
than
any
thing
already
wrought
in
them
;
according
to
the
working
of
His
mighty
power
,
saith
he
.
Vers.
21.
Unto
him
be
glory
in
the
Church
by
Christ
Jesus
,
throughout
all
ages
,
world
without
end
,
Amen
.
NExt
,
there
is
the
thanksgiving
it self
,
wherein
the
Apostle
(
having
his
own
heart
,
doubtlesse
,
duely
affected
and
overcharged
with
high
thoughts
of
Gods
goodnesse
,
mercy
,
power
,
justice
,
and
other
attributes
manifested
chiefly
in
that
admirable
work
of
Redemption
,
whereof
he
hath
spoken
at
length
from
the
beginning
of
this
Epistle
;
and
having
engaged
his
heart
to
set
forth
the
glory
and
excellency
of
those
praise-worthy
attributes
,
both
in
word
and
work
)
doth
further
wish
that
this
duty
of
glorifying
God
may
,
and
thereby
also
doth
foreprophesie
that
it
shall
be
gone
about
by
Gods
true
Church
,
to
wit
,
among
visible
professours
,
members
of
the
Church
,
and
chiefly
,
sincere
Believers
,
(
even
all
such
as
should
find
the
saving
effects
of
Gods
glorious
attributes
in
their
own
experience
)
and
this
in
all
ages
and
generations
,
so
long
as
the
world
should
stand
,
and
to
all
eternity
after
time
shall
be
ended
;
and
by
Jesus
Christ
,
in
whom
all
their
sacrifices
of
prayers
and
praises
,
or
of
any
other
performance
,
are
accepted
of
God
.
Doct.
1.
The
subject
matter
of
a
Believers
song
of
praise
and
glory
to
God
,
is
not
only
those
things
which
God
hath
graciously
done
already
;
but
what
He
is
yet
to
do
,
together
with
the
consideration
of
His
power
and
goodwill
to
do
them
:
for
,
the
Apostle
doth
here
ascribe
glory
to
God
,
even
for
what
He
was
able
to
do
above
what
they
could
ask
or
think
,
as
appeareth
from
the
connexion
of
the
two
verses
.
2.
As
we
ought
to
make
conscience
of
praise
and
thanksgiving
to
God
our selves
;
So
,
such
is
the
weight
of
this
duty
in
it self
,
Psal.
106.
2.
and
so
far
short
doth
the
best
come
in
it
,
Neh.
9.
-5.
so
profitable
is
this
duty
unto
those
who
do
practise
it
,
Psal.
147.
1.
that
we
would
seriously
wish
,
and
accordingly
endeavour
that
many
others
would
take
a
lift
of
it
,
and
joyn
with
us
in
this
weighty
task
of
giving
glory
to
God
:
for
,
this
is
a
part
of
Paul's
giving
glory
to
God
,
even
a
wish
that
the
Church
may
joyn
with
him
in
it
;
Unto
Him
be
glory
in
the
Church
.
3.
Though
it
be
the
duty
of
all
reasonable
creatures
to
set
forth
Gods
glory
,
yea
,
and
all
do
set
it
forth
one
way
or
other
,
even
damned
men
and
devils
in
a
passive
way
,
Rom.
9.
17.
Yet
only
those
are
fit
to
go
about
this
heavenly
duty
in
a
spiritual
manner
,
and
only
such
will
make
conscience
of
it
,
whom
God
hath
separated
from
the
world
unto
Himself
,
and
upon
whom
He
doth
manifest
the
gracious
effects
of
His
praise-worthy
attributes
:
for
,
he
enjoyneth
this
duty
unto
the
Church
,
and
especially
to
real
Believers
in
it
,
because
the
Lord
doth
make
His
glorious
attributes
in
their
gracious
effects
,
manifest
only
to
such
,
Psal.
76.
1
,
2.
Unto
Him
be
glory
in
the
Church
.
4.
Praise
and
thanksgiving
is
a
duty
to
be
performed
,
not
only
by
Professors
and
Believers
severally
and
apart
,
but
by
all
of
them
conjunctly
in
the
assemblies
of
Gods
people
,
as
being
a
part
of
that
publick
homage
we
owe
to
God
,
Psal.
65.
1.
and
a
〈…〉
an
of
mutuall
edification
,
Col.
3.
16.
for
,
he
saith
unto
Him
be
glory
in
the
Church
.
5.
Though
the
duty
of
thanksgiving
and
praise
be
all
which
God
requireth
from
us
for
favours
bestowed
on
us
,
Psal.
50.
15.
yet
,
we
cannot
discharge
even
this
duty
of
our selves
and
acceptably
,
but
by
Jesus
Christ
,
through
whom
we
have
furniture
and
strength
to
do
,
Philip.
4.
13.
accesse
unto
God
in
doing
,
Eph.
2.
18.
and
acceptation
with
God
,
when
we
have
done
either
this
,
or
any
other
duty
,
Eph.
1.
-6.
for
he
saith
unto
Him
be
glory
in
the
Church
by
Christ
Jesus
.
6.
As
God
shall
never
want
glory
from
His
Church
;
So
there
shall
alwayes
be
a
Church
through
all
ages
to
hold
up
this
song
of
praise
and
glory
to
God
,
against
which
the
gates
of
hell
shall
not
prevail
,
Matth.
16.
-18.
neither
shall
the
Church
ever
in
any
age
want
matter
of
praise
:
(
the
saddest
times
want
not
their
own
mercies
,
Ezek.
9.
-
13
-
)
for
as
this
is
a
wish
,
so
it
is
a
prophesie
,
that
unto
Him
shall
be
glory
in
the
Church
through
all
ages
.
7.
See
further
(
from
the
continuance
of
this
song
unto
all
eternity
,
and
from
the
Apostles
Amen
,
whereby
he
closeth
the
thanksgiving
)
upon
Gal.
1.
ver.
5.
doct.
3.
and
4.
World
without
end
,
Amen
.
CHAP.
IIII.
THe
Apostle
,
having
in
the
three
preceeding
Chapters
given
a
short
sum
of
saving
doctrine
,
doth
now
,
to
ver.
21.
chap.
6.
exhort
them
to
suitable
practice
.
And
,
first
,
being
to
presse
upon
them
the
practice
of
such
duties
as
are
more
general
and
common
to
all
,
as
they
are
Christians
,
to
chap.
5.
ver.
22.
He
doth
,
in
the
first
part
of
this
Chapter
,
exhort
them
to
unity
:
and
,
to
make
way
for
his
so
doing
,
he
first
premitteth
a
general
exhortation
to
walk
worthy
of
their
vocation
,
ver.
1.
And
next
,
subjoyneth
a
more
particular
exhortation
unto
such
graces
,
as
have
a
more
special
influence
upon
unity
,
as
humility
,
&c.
ver.
2.
and
so
doth
fall
upon
his
intended
scope
,
which
is
to
presse
upon
them
the
study
of
unity
,
ver.
3.
Which
he
inforceth
,
1.
by
an
argument
taken
from
seven
things
,
which
are
one
and
the
same
in
the
Church
and
all
the
true
members
thereof
,
ver.
4
,
5
,
6.
Secondly
,
by
an
other
argument
,
taken
from
these
things
which
are
not
one
,
but
diverse
,
almost
in
every
member
,
to
wit
,
diversity
of
gifts
and
graces
,
and
their
different
measures
;
which
diversity
he
showeth
doth
also
tend
to
union
,
first
,
because
all
those
gifts
and
different
measures
do
come
from
one
author
,
Christ
,
ver.
7.
which
he
confirmeth
from
Psal.
78.
18.
cited
,
ver.
8.
commented
upon
and
applied
,
ver.
9
,
10.
And
further
confirmeth
it
,
by
giving
an
instance
of
those
severall
gifts
,
in
the
severall
offices
appointed
by
Christ
in
the
Church
,
ver.
11.
Secondly
,
because
they
are
all
given
for
promoting
the
same
end
,
the
edifying
of
the
Church
,
first
,
propounded
,
ver.
12.
secondly
,
illustrated
from
the
term
of
its
continuance
by
those
means
,
ver.
13.
and
from
two
of
its
fruits
,
to
wit
,
preservation
from
error
,
ver.
14.
and
growth
in
grace
,
ver.
15.
by
vertue
of
influence
conveyed
from
Christ
,
ver.
16.
In
the
second
part
,
he
dehorteth
them
from
all
impiety
and
profanity
in
the
general
;
first
,
because
unconverted
Gentiles
did
live
in
those
,
ver.
17.
whose
godlesse
conversation
is
set
forth
distinctly
in
its
several
branches
and
degrees
,
ver.
18
,
19.
Secondly
,
because
the
knowledge
which
they
had
of
Christ
,
was
inconsistent
with
such
a
licentious
life
,
ver.
20.
which
he
proveth
from
three
things
,
which
that
knowledge
did
oblige
,
and
strongly
incline
them
to
,
first
,
to
mortifie
the
old
man
,
ver.
22.
secondly
,
to
have
the
mind
or
understanding
renewed
,
ver.
23.
thirdly
,
to
put
on
the
new
man
in
righteousnesse
and
holinesse
,
ver.
24.
In
the
third
part
of
the
Chapter
,
are
six
particular
precepts
,
belonging
to
the
second
Table
:
The
first
is
to
abstain
from
lying
,
and
to
speak
truth
,
ver.
25.
The
second
,
to
moderate
and
suppresse
anger
,
ver.
26.
else
they
did
cast
open
doors
for
Satan
to
tempt
them
unto
some
mischief
,
ver.
27.
The
third
,
to
abstain
from
stealing
,
and
to
labour
diligently
in
some
lawfull
calling
,
ver.
28.
The
fourth
,
to
abstain
from
all
corrupt
communication
,
and
to
utter
edifying
purpose
in
their
ordinary
discourse
,
ver.
29.
because
they
would
otherwise
grieve
the
spirit
,
ver.
30.
The
fifth
,
is
,
to
abstain
from
all
the
branches
,
degrees
,
and
effects
of
sinfull
anger
,
ver.
31.
The
sixth
is
,
to
exercise
kindnesse
and
tender-heartednesse
in
mutual
forgivenesse
,
ver.
32.
Vers.
1.
I
Therefore
the
prisoner
of
the
Lord
,
beseech
you
that
ye
walk
worthy
of
the
vocation
wherewith
ye
are
called
.
THe
Apostle
doth
here
inforce
one
generall
duty
,
which
is
a
comprehensive
sum
of
all
such
other
duties
as
he
is
to
presse
afterwards
,
and
whereof
that
unity
,
unto
which
he
exhorteth
in
the
first
part
of
the
Chapter
,
is
a
special
evidence
.
Which
general
exhortation
,
is
,
that
(
supposing
that
they
were
effectually
called
,
at
least
they
took
themselves
for
such
,
and
the
better
part
were
really
such
)
they
would
walk
worthy
of
their
vocation
,
not
,
as
if
they
had
been
to
purchase
and
merit
by
their
walking
,
that
God
should
call
them
:
for
,
the
text
holdeth
out
,
that
they
behoved
to
be
called
,
before
they
could
walk
after
the
manner
which
the
Apostle
here
presseth
,
and
therefore
were
not
to
merit
vocation
by
their
walking
:
See
2
Tim.
1.
9.
but
that
they
ought
to
walk
suitably
,
and
as
it
becometh
those
who
are
dignified
with
such
a
calling
,
as
the
word
is
rendred
,
Rom.
16.
2.
Which
exhortation
is
propounded
by
way
of
intreaty
,
and
backed
with
two
arguments
.
The
first
whereof
,
is
hinted
at
in
the
illative
particle
,
therefore
,
and
it
is
taken
from
that
excellent
state
,
in
which
free
grace
had
placed
them
,
spoken
of
in
the
three
preceeding
Chapters
.
The
second
,
is
taken
from
the
suffering
condition
of
Paul
himself
who
did
exhort
,
whose
sad
sufferings
might
justly
challenge
from
them
obedience
unto
those
truths
for
which
he
suffered
,
as
that
which
would
comfort
him
much
under
his
sufferings
;
and
their
denial
whereof
could
not
but
adde
affliction
to
his
bonds
.
Hence
Learn
,
1.
The
Doctrine
of
salvation
through
free
grace
in
Jesus
Christ
,
is
so
far
from
ministring
an
occasion
of
security
,
ungodlinesse
or
profanity
,
that
there
is
no
stronger
argument
to
induce
men
to
the
conscientious
practice
of
holines
in
all
the
duties
thereof
,
than
sanctified
knowledge
,
saving
faith
,
and
the
solid
consideration
of
that
Doctrine
,
especially
seing
the
principles
thereof
do
many
wayes
engage
the
Believer
to
lead
an
holy
life
,
Rom.
6.
2
,
&c.
and
the
free-gifted
salvation
offered
by
it
cannot
be
imbraced
,
except
covenanted
strength
for
through-bearing
in
the
way
of
holinesse
be
imbraced
also
,
Rom.
8.
1.
for
,
he
inferreth
the
study
of
holinesse
from
the
Doctrine
of
salvation
through
free
grace
;
the
former
being
,
as
it
were
,
the
native
result
,
and
inseparable
companion
of
the
latter
;
I
therefore
beseech
you
,
that
ye
walk
worthy
.
2.
Though
there
be
a
necessary
connexion
betwixt
our
imbracing
the
doctrine
of
salvation
through
free
grace
,
and
the
study
of
an
holy
life
,
as
said
is
;
yet
such
is
our
natural
aversnesse
from
holinesse
,
Rom.
8.
7.
so
many
are
the
tentations
and
difficulties
which
ly
in
our
way
to
it
,
2
Tim.
3.
12.
that
even
,
the
best
of
men
do
need
the
spur
of
earnest
and
vehement
exhortation
to
excite
unto
it
:
for
,
notwithstanding
that
Paul
holdeth
forth
upright
practice
,
as
the
result
of
imbracing
the
former
doctrine
;
Yet
he
seeth
it
needfull
to
exhort
and
beseech
them
,
that
they
walk
worthy
of
their
vocation
.
3.
A
suffering
lot
for
Christ
,
is
such
,
as
those
who
rightly
improve
it
,
will
highly
esteem
of
it
,
not
onely
in
their
first
thoughts
,
and
at
their
first
engaging
in
it
,
but
also
,
and
chiefly
in
their
cold
bloud
,
after
a
times
experience
,
and
in
their
second
thoughts
:
for
,
Paul
having
boasted
(
chap.
3.
ver.
1.
)
of
his
being
a
prisoner
for
Christ
,
he
doth
here
repeat
the
same
,
to
shew
he
had
not
reason
to
eat-in
any
thing
of
what
he
formerly
had
said
;
I
therefore
the
prisoner
of
the
Lord
.
4.
It
sweetneth
much
the
sufferings
of
the
Saints
,
that
he
for
whom
they
suffer
is
Christ
,
the
Lord
,
as
being
worthy
to
be
suffered
for
,
Act.
5.
41.
and
mighty
in
power
to
support
them
under
suffering
,
(
Matth.
10.
19
,
20.
)
to
deliver
from
it
,
(
2
Corinth.
1.
10.
)
to
better
them
by
it
,
(
Rom.
5.
3
,
4.
)
and
to
reward
them
freely
for
it
,
2
Thess.
1.
7.
for
,
Paul
comforteth
himself
in
this
,
that
he
was
the
prisoner
of
the
Lord
,
whom
(
chap.
3.
1.
)
he
called
Christ
.
5.
The
suffering
lot
of
Christs
Ministers
obligeth
people
to
yeeld
themselves
so
much
the
more
obedient
in
the
Lord
unto
their
Ministery
,
by
walking
like
the
Gospel
,
there
being
nothing
more
comfortable
to
His
suffering
Servants
,
than
when
their
sufferings
are
usefull
for
that
end
,
Phil.
1.
14.
and
nothing
more
weighty
than
when
it
is
otherwise
,
2
Tim.
4.
10
,
16.
for
,
Paul
designeth
himself
from
his
sufferings
,
hereby
to
adde
weight
to
his
exhortation
;
I
therefore
the
prisoner
of
the
Lord
.
See
more
from
this
stile
taken
by
Paul
,
chap.
3.
ver.
1.
doct.
2
,
3
,
4
,
5
,
6
,
7.
Doct.
6.
So
ticklish
are
people
to
be
dealt
with
in
the
point
of
pressing
duty
,
and
so
ready
to
cast
at
duty
,
when
it
is
not
pressed
in
a
way
suitable
to
their
own
mind
,
2
Tim.
4.
3.
that
though
Ministers
are
not
to
be
directed
by
people
,
as
to
the
matter
which
they
preach
,
2
Chron.
18.
12.
13.
yet
as
to
the
manner
of
bearing-in
what
is
pressed
,
they
are
much
to
condescend
to
that
way
,
which
will
be
most
taking
with
,
and
gaining
upon
,
their
humor
:
and
particularly
,
they
are
to
presse
the
duties
of
holinesse
,
with
as
much
of
servent
,
earnest
,
and
insinuative
entreaty
,
as
if
it
were
a
matter
of
their
own
concernment
only
,
or
as
if
people
by
their
obedience
were
to
hurt
themselves
for
doing
a
favour
unto
their
Ministers
;
for
,
Paul
doth
presse
his
exhortation
by
an
insinuative
entreaty
,
rather
than
by
commanding
;
I
beseech
you
,
the
word
signifieth
,
vehemently
to
entreat
.
7.
It
is
no
small
honour
,
which
God
doth
put
upon
His
people
,
when
He
effectually
calleth
them
,
and
by
His
omnipotent
and
irresistible
power
(
Joh.
12.
32.
)
doth
draw
these
,
who
were
before
dead
in
sins
and
trespasses
(
Eph.
2.
1.
)
from
under
the
power
of
darknesse
,
and
translateth
them
unto
the
Kingdom
of
His
dear
Son
,
Col.
1.
13.
giving
them
actuall
possession
of
the
state
of
grace
,
with
all
the
priviledges
accompanying
that
state
here
,
1
Joh.
3.
2
-
.
and
a
right
unto
,
(
Luk.
12.
32.
)
with
the
well
grounded
hope
of
,
glory
,
to
be
enjoyed
hereafter
,
Eph.
1.
18.
for
he
speaketh
of
their
vocation
,
as
a
state
of
much
dignity
and
honour
,
requiring
a
singular
sort
of
walking
answerable
to
it
;
That
ye
walk
worthy
of
the
vocation
,
wherewith
ye
are
called
.
8.
So
far
are
we
from
meriting
by
our
holy
and
tender
walking
,
that
God
shall
call
us
out
of
nature
unto
the
state
of
grace
,
and
consequently
bestow
a
right
to
heaven
and
glory
upon
us
,
that
our
effectuall
calling
doth
go
before
our
holy
walking
,
as
that
,
without
which
we
cannot
walk
one
step
acceptably
in
the
wayes
of
God
:
for
,
Paul
supponeth
them
to
be
already
called
,
and
from
that
exhorteth
them
to
walk
answerably
;
That
ye
walk
worthy
of
the
vocation
,
wherewith
ye
are
called
.
9.
It
is
the
duty
of
called
Christians
,
and
will
also
be
their
care
and
study
,
to
have
a
constant
eye
upon
that
dignity
,
unto
which
they
are
called
;
that
so
they
may
walk
worthy
of
it
,
and
answerably
unto
it
:
which
then
is
in
some
measure
performed
,
when
we
have
respect
unto
all
the
commandments
,
Psal.
119.
6.
and
do
in
a
speciall
manner
make
conscience
of
all
those
particular
duties
,
aftermentioned
in
this
Epistle
:
for
,
he
exhorteth
them
to
walk
worthy
of
their
vocation
,
as
their
duty
following
upon
,
and
flowing
from
,
that
dignity
put
upon
them
in
effectall
calling
;
Walk
worthy
of
the
vocation
,
wherewith
ye
are
called
.
10.
But
more
particularly
,
Our
carriage
and
practice
cannot
be
answerable
to
this
excellent
state
,
to
which
we
are
called
,
except
,
first
,
we
shake
off
slouth
and
lazinesse
,
bestirring
our selves
in
the
way
of
duty
.
Secondly
,
as
we
begin
well
,
so
we
hold
on
without
down-sitting
and
turning
aside
.
And
,
thirdly
,
we
be
daily
advancing
,
and
making
progresse
in
our
Christian
course
;
for
,
he
designeth
a
carriage
answerable
to
this
excellent
state
by
walking
,
which
implieth
all
those
three
,
motion
or
exercise
,
constancie
in
it
,
and
progresse
in
the
way
;
That
ye
walk
worthy
of
the
vocation
.
Vers.
2.
With
all
lowlinesse
and
meeknesse
,
with
long-suffering
,
for
bearing
one
another
in
love
.
HE
doth
,
next
,
exhort
unto
severall
graces
and
duties
,
the
exercise
and
practice
whereof
,
are
not
only
branches
of
that
walking
worthy
of
their
vocation
,
spoken
of
,
ver.
1.
and
here
pressed
,
as
such
,
but
also
necessary
helps
and
means
for
attaining
and
entertaining
that
unity
,
which
he
is
afterwards
to
presse
,
as
,
first
,
humility
,
or
lowlinesse
,
a
grace
and
vertue
,
whereby
a
man
,
from
the
sense
of
his
own
infirmities
(
Gal.
6.
ver.
1.
)
and
the
uncertainty
of
outward
things
which
he
enjoyeth
,
(
1
Tim.
6.
17.
)
doth
esteem
but
meanly
and
soberly
of
himself
,
and
of
all
that
is
his
,
Philip.
2.
3.
Secondly
,
meeknesse
,
a
vertue
,
whereby
we
are
rendered
tractable
,
and
easie
to
be
conversed
with
,
I
am
.
3.
17.
whereby
also
we
moderate
anger
,
so
that
we
are
not
provoked
but
for
just
causes
,
and
not
more
,
or
longer
provoked
than
the
Word
of
God
alloweth
,
and
do
speedily
restrain
and
suppresse
anger
,
when
it
hath
transgressed
the
just
bounds
,
Eph.
4.
26.
Thirdly
,
long-suffering
,
which
is
the
same
in
substance
with
meeknesse
:
only
,
it
further
implyeth
the
continuance
of
the
exercise
of
meeknesse
,
so
as
it
is
not
interrupted
,
neither
with
length
of
time
,
nor
with
multiplication
,
nor
heightening
of
injuries
,
Matth.
18.
22.
Fourthly
,
mutuall
forbearance
,
flowing
from
love
:
for
the
right
performance
whereof
,
the
former
three
are
spoken
of
as
necessary
qualifications
,
(
as
appeareth
from
the
grammaticall
construction
of
the
words
)
and
it
consisteth
in
our
pleasant
bearing
with
,
and
tolerating
of
whatsomever
is
displeasing
,
or
loathsome
to
us
in
the
carriage
of
others
,
though
not
so
,
as
to
connive
at
their
sin
,
or
to
neglect
means
of
reclaming
them
from
their
sin
,
Gal.
6.
1
,
2.
yet
so
,
as
we
do
not
withhold
any
necessary
duty
,
which
we
otherwise
owe
unto
them
,
Matth.
5.
44.
or
cease
from
following
after
peace
and
concord
with
them
,
Heb.
12.
14.
Hence
,
Learn
,
1.
How
diligent
soever
a
Christian
be
in
publick
,
or
private
duties
of
Gods
immediate
worship
,
or
in
the
duties
of
his
particular
calling
;
yet
he
dothnot
walk
answerably
to
that
excellent
dignity
unto
which
he
is
called
,
except
he
be
of
an
humble
,
meek
and
condescending
spirit
,
and
do
evidence
himself
to
be
so
,
by
his
digesting
of
,
bearing
with
,
and
passing
over
the
infirmities
and
failings
of
those
whom
he
converseth
with
,
in
so
far
as
he
do
not
make
a
breach
upon
the
peace
and
unity
of
the
Church
of
God
:
for
,
he
doth
instance
their
walking
worthy
of
their
vocation
in
the
exercise
of
humility
,
meeknesse
,
long-suffering
,
and
in
mutuall
forbearance
,
in
order
to
the
keeping
of
unity
,
in
this
and
the
following
verses
;
With
all
lowlinesse
,
&c.
2.
The
grace
of
humility
and
lowlinesse
,
as
it
is
most
beseeming
Christians
;
so
it
is
of
necessary
use
to
fit
men
for
the
duty
of
mutuall
forbearance
in
order
to
unity
and
peace
;
in
so
far
,
as
the
humble
man
,
being
conscious
of
his
own
infirmities
,
doth
know
he
needeth
as
much
of
forbearance
from
God
and
others
,
as
others
do
need
from
him
,
Rom.
7.
18.
and
through
humility
is
made
to
think
but
meanly
of
himself
,
and
highly
of
others
,
Philip.
2.
3
,
4.
and
so
to
eschew
vain
glory
and
pride
,
the
usuall
occasion
of
strife
,
Prov.
13.
10.
for
,
he
presseth
lowlinesse
,
in
order
to
forbearance
and
unity
,
while
he
saith
,
with
all
lowliness
,
forbearing
one
another
,
and
ver.
3.
endeavouring
to
keep
unity
.
3.
Humility
and
lowlinesse
is
also
necessary
to
the
exercise
of
meeknesse
and
long-suffering
;
those
only
being
able
to
moderate
anger
,
and
to
restrain
the
inundations
of
their
impetuous
passions
,
when
stirred
and
provoked
by
real
injuries
,
who
being
conscious
of
their
own
infirmities
,
do
judge
but
meanly
of
themselves
,
and
therefore
not
too
good
to
have
,
by
the
Lords
wise
and
gracious
dispensation
,
a
suffering
lot
from
the
wicked
and
injurious
carriage
of
others
,
2
Sam.
16.
10.
for
,
he
presseth
humility
in
the
first
place
,
as
the
foundation
of
,
and
enterance
unto
,
all
the
rest
;
With
all
lowlinesse
,
and
meeknesse
,
with
long-suffering
.
4.
There
is
an
all-nesse
,
or
universality
,
which
ought
to
be
in
the
grace
of
lowlinesse
,
first
,
with
respect
to
the
subject
:
it
ought
to
extend
it self
to
the
whole
man
,
as
being
seated
in
the
heart
,
Philip.
2.
-
3
-
.
and
kything
in
the
outward
carriage
,
Luk.
14.
8.
Secondly
,
with
respect
to
all
objects
:
There
must
be
humility
towards
God
,
Acts
20.
19.
and
humility
also
towards
men
,
Philip.
2.
3.
and
towards
all
sorts
of
men
,
not
only
superiours
(
Levit.
19.
32
)
but
inferiours
also
,
Job
31.
13.
Thirdly
,
with
respect
to
the
grace
it self
,
as
being
without
any
mixture
of
the
contrary
vice
,
so
far
as
is
possible
,
Psal.
131.
1
,
2.
and
daily
growing
up
towards
perfection
,
2
Corinth.
7.
1.
Fourthly
,
with
respect
to
all
cases
,
so
as
it
be
exercised
in
prosperity
(
Ezek.
16.
49.
)
as
well
as
adversity
:
for
,
saith
he
,
with
all
lowlinesse
,
which
note
of
universality
,
is
oft
made
use
of
by
the
Apostle
when
he
would
expresse
a
great
measure
and
degree
of
any
gift
or
grace
.
See
1
Cor.
1.
5.
Philip.
1.
-9.
Doct.
5.
Meeknesse
and
long-suffering
,
as
they
differ
but
little
in
substance
,
and
are
commendable
graces
in
themselves
;
so
they
are
notable
means
and
helps
to
fit
men
for
the
duty
of
mutuall
forbearance
,
in
order
to
unity
;
in
so
far
as
they
do
render
him
,
who
is
endued
with
them
,
gentle
,
affable
and
easie
to
be
conversed
with
,
and
do
moderate
anger
,
which
is
ready
to
blow
the
bellows
of
contention
and
to
stir
up
strife
,
Prov.
15.
18.
for
,
he
exhorteth
unto
meéknesse
and
long-suffering
in
order
to
forbearance
and
unity
;
With
meeknesse
,
long-suffering
,
forbearing
one
another
—
endeavouring
to
keep
unity
.
6.
The
best
of
men
have
their
own
infirmities
,
mistakes
and
failings
,
mutually
justling
and
rubbing
upon
each
other
,
whereby
they
prove
often
unpleasant
and
burdensome
one
to
another
:
for
,
this
is
supposed
,
while
they
are
commanded
to
forbear
one
another
.
7.
It
is
the
duty
of
Christians
mutually
to
tolerate
,
and
forbear
one
another
,
even
when
there
are
real
grounds
of
displeasure
:
for
,
hereby
a
man
overcometh
himself
,
and
his
own
corrupt
nature
,
which
thirsteth
after
revenge
,
Prov.
16.
32.
hereby
he
overcometh
and
shameth
his
party
who
did
him
wrong
,
1
Sam.
24.
17.
and
keepeth
Gods
way
in
overcoming
of
him
,
Rom.
12.
17
-
,
21.
and
hereby
a
man
also
in
some
comfortable
measure
doth
entertain
peace
with
others
,
which
otherwise
upon
every
occasion
would
blow
up
and
evanish
:
for
,
he
enjoyneth
this
mutuall
forbearance
,
as
a
remedy
against
the
clashing
of
mutuall
infirmities
,
and
for
entertaining
of
unity
and
peace
;
forbearing
one
another
—
endeavouring
to
keep
the
unity
of
the
Spirit
.
8.
This
duty
of
forbearance
is
to
be
exercised
to
the
person
of
our
brother
,
rather
than
his
faults
:
we
are
so
to
bear
with
his
person
,
as
to
endeavour
the
bearing
down
of
his
sin
,
by
admonition
,
(
2
Thess.
3.
15.
)
reproof
(
Levit.
19.
17.
)
or
correction
,
(
Prov.
13.
24.
)
as
we
have
otherwise
accesse
:
and
yet
we
are
so
to
meddle
with
his
faults
,
as
in
the
mean
time
we
may
give
due
respect
to
his
person
,
not
irritating
,
or
provoking
his
corruptions
,
while
we
intend
to
cure
them
:
for
,
saith
he
,
forbearing
one
another
,
which
relateth
to
persons
rather
than
to
faults
.
9.
This
duty
of
forbearance
ought
to
be
mutuall
,
and
cannot
in
reason
be
expected
by
any
from
others
to
themselves
,
who
are
not
ready
themselves
to
repay
it
unto
others
;
seing
there
is
no
man
,
who
wanteth
his
own
infirmities
which
call
for
forbearance
,
Iam.
3.
2.
and
that
every
man
is
obliged
to
do
,
as
he
would
be
done
to
by
others
,
Matth.
7.
12.
for
,
saith
he
,
forbearing
one
another
.
10.
Love
to
our
neighbour
,
whereby
our
heart
and
inmost
affections
are
inclined
and
disposed
towards
him
for
his
good
,
as
they
ought
,
as
it
is
the
great
root
and
fountain
of
all
duties
towards
others
,
without
which
they
are
but
counterfeit
shadows
,
and
not
real
and
sincere
,
1
Cor.
13.
3.
So
it
doth
in
a
speciall
manner
dispose
and
fit
us
for
this
duty
of
mutuall
forbearance
;
love
covereth
a
multitude
of
sins
,
1
Pet.
4.
8.
and
maketh
us
bear
with
many
things
in
the
person
loved
,
1
Cor.
13.
4
,
7.
which
otherwise
flesh
and
bloud
would
not
digest
,
2
Cor.
12.
15.
for
,
he
holdeth
out
love
as
the
fountain
of
all
the
rest
,
and
especially
of
mutuall
forbearance
;
With
all
lowlinesse
—
forbearing
one
another
in
love
.
11.
Whence
it
followeth
,
that
this
duty
of
mutuall
forbearance
ought
to
flow
from
a
principle
of
love
:
and
therefore
,
though
we
forbear
from
necessity
,
because
we
dare
not
do
otherwise
;
or
,
from
policie
,
untill
we
get
opportunity
to
right
our selves
;
or
,
from
respect
to
our
own
ease
only
,
lest
by
resenting
injuries
and
miscarriages
,
we
create
trouble
to
ourselves
;
or
,
if
we
tolerate
,
connive
at
,
and
foster
the
sins
of
others
,
under
a
pretence
of
forbearing
them
,
which
is
inconsistent
with
love
to
them
,
Lev.
19.
17.
In
all
those
cases
,
our
forbearance
is
not
acceptable
service
to
God
,
nor
yet
in
any
case
but
when
it
is
performed
in
love
,
and
from
a
principle
thereof
:
for
,
the
forbearance
he
enjoyneth
,
is
,
forbearing
one
another
in
love
.
Vers.
3.
Endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
HE
doth
now
fall
upon
the
main
scope
of
this
first
part
of
the
Chapter
,
exhorting
them
by
all
possible
endeavours
to
keep
the
union
of
all
the
members
of
the
Church
,
being
united
together
by
the
holy
Ghost
,
even
in
heart
,
and
especially
in
things
spiritual
:
all
which
are
implyed
in
this
unity
of
the
spirit
,
and
that
,
in
order
to
this
unity
,
they
would
be
of
a
peaceable
disposition
and
deportment
,
to
wit
,
so
as
not
to
make
unnecessary
ruptures
and
breaches
upon
every
difference
,
whereby
they
should
be
firmly
knit
together
,
as
the
members
of
one
body
by
its
several
ligaments
and
sinnews
.
Doct.
〈◊〉
.
As
there
are
several
sorts
of
union
in
the
Church
,
and
more
particularly
,
besides
that
union
which
is
amongst
the
members
of
the
invisible
Church
,
the
bond
whereof
is
the
saving
graces
of
Gods
Spirit
,
(
all
of
them
being
united
to
Christ
,
the
head
,
by
faith
,
Eph.
3.
17.
and
one
to
another
by
love
,
Col.
3.
14.
)
There
is
an
union
also
of
the
visible
Church
and
the
members
thereof
amongst
themselves
:
and
this
is
twofold
,
the
one
necessary
to
the
being
of
a
Church
and
being
of
a
Church-member
,
so
that
a
Church
cannot
be
a
Church
,
nor
a
man
a
member
of
the
visible
Church
without
it
:
the
ty
of
which
union
is
Gods
Covenant
with
the
visible
Church
,
and
the
Churches
professed
imbracing
and
laying
hold
upon
that
Covenant
,
when
offered
in
the
Gospel
,
Psal.
50.
5.
the
other
necessary
to
the
welbeing
of
the
Church
,
which
is
entertained
by
unity
in
judgement
,
(
1
Cor.
1.
10.
)
in
heart
and
affection
,
(
Act.
4.
32.
)
by
concurrance
in
purposes
and
actings
,
Philip.
1.
-27.
So
all
those
sorts
of
union
,
and
union
in
all
those
respects
,
is
to
be
sought
after
and
entertained
in
the
Church
:
for
,
the
Apostle
speaketh
indefinitly
,
Endeavouring
to
keep
the
union
of
the
Spirit
.
2.
The
union
which
God
requireth
among
His
People
,
is
not
an
union
in
sin
or
error
,
Isa.
8.
12.
nor
yet
a
civil
union
only
,
in
things
worldly
,
upon
politick
and
civil
interests
,
Act.
12.
20.
nor
yet
a
meer
outside
agreement
,
or
living
together
only
,
Psal.
55.
21.
but
an
union
in
heart
and
spirit
,
in
things
spiritual
,
and
such
an
union
,
whereof
the
Spirit
of
God
is
author
:
for
,
therefore
is
it
called
the
unity
of
the
Spirit
;
Endeavouring
to
keep
the
unity
of
the
Spirit
.
3.
The
study
of
keeping
peace
and
unity
in
the
Church
,
is
a
most
necessary
duty
,
as
being
one
prime
instance
of
walking
worthy
of
our
vocation
,
spoken
of
,
ver.
1.
and
yet
such
is
the
restlesnesse
of
some
,
and
the
prevalency
of
pride
,
passion
,
love
to
self-interest
,
and
such
like
dividing
lusts
in
others
,
that
it
is
a
duty
most
difficile
to
be
practised
,
as
being
the
result
of
all
those
graces
,
mentioned
,
ver.
2.
and
not
attainable
,
even
by
those
who
are
endued
with
those
graces
,
except
they
apply
themselves
wholly
to
it
,
and
use
the
utmost
of
their
serious
endeavours
for
that
end
,
as
is
clear
from
the
connexion
of
this
verse
with
the
two
preceeding
,
and
from
the
word
in
the
original
,
rendered
endeavouring
,
implying
study
,
diligence
and
solicitude
.
4.
Neither
fair
pretences
for
peace
and
union
in
the
Church
,
not
seconded
,
but
rather
contradicted
,
by
practice
,
nor
yet
some
carelesse
endeavours
,
which
are
easily
broken
by
appearing
difficulties
,
are
that
which
God
will
accept
of
at
our
hands
as
the
duty
required
for
preserving
unity
in
the
Church
,
where
it
is
,
or
for
restoring
unity
where
it
is
already
lost
:
there
is
no
lesse
called-for
than
the
utmost
of
our
serious
endeavours
for
that
end
,
so
as
we
not
only
carefully
eschew
what
may
on
our
part
give
cause
of
renting
,
1
Cor.
8.
13.
but
also
,
that
we
be
not
easily
provoked
when
a
cause
of
renting
is
given
by
others
,
1
Cor.
13.
5.
and
that
,
when
a
rent
is
made
,
we
spare
no
pains
,
nor
stand
upon
any
thing
,
which
properly
is
our
own
,
for
having
it
removed
,
Gen.
13.
8
,
9.
and
that
we
do
not-weary
of
those
endeavours
under
small
appearances
of
present
successe
,
2
Cor.
12.
15.
for
,
he
biddeth
them
seriously
endeavour
to
keep
the
unity
of
the
Spirit
.
5.
So
many
are
the
temptations
arising
from
the
corruptions
of
those
among
whom
we
live
,
to
make
us
neglect
this
duty
of
keeping
the
union
of
the
Spirit
,
that
except
we
be
of
such
peaceable
dispositions
as
to
digest
many
things
one
in
another
,
which
otherwise
our
corruptions
would
make
much
stir
about
,
we
cannot
choose
but
fall
at
ods
,
rent
assunder
as
so
many
disjoynted
legs
and
arms
,
and
upon
every
occasion
involve
our selves
and
the
Church
of
Christ
in
several
sad
and
dangerous
broils
and
ruptures
:
for
,
he
calleth
peace
,
that
is
,
a
peaceable
disposition
,
kything
in
all
our
deportment
,
the
bond
,
or
ligament
,
whereby
the
members
of
the
Church
are
knit
together
;
in
the
bond
of
peace
,
saith
he
.
6.
Whatever
differences
may
fall
out
among
the
members
of
the
Church
in
the
matter
of
opinion
and
judgment
;
yet
they
are
not
presently
to
break
the
bond
of
peaceable
walking
one
with
another
by
counteractings
and
factious
sidings
;
but
ought
to
study
unanimous
and
joynt
practice
in
those
things
wherein
there
is
agreement
;
and
where
this
peaceable
deportment
,
flowing
from
a
peaceable
frame
of
spirit
,
is
,
it
tendeth
much
to
preserve
what
remaineth
of
this
spiritual
unity
,
and
to
regain
what
is
already
lost
:
for
,
peace
with
man
,
which
is
the
peace
here
spoken
of
,
doth
especially
consist
in
our
harmonious
walking
together
,
flowing
from
a
peaceable
frame
of
spirit
,
and
is
here
enjoyned
as
a
special
mean
for
keeping
the
unity
of
the
Spirit
,
even
in
the
bond
of
peace
.
Vers.
4.
There
is
but
one
body
,
and
one
Spirit
,
even
as
ye
are
called
in
one
hope
of
your
calling
.
HE
doth
now
inforce
the
former
exhortation
to
unity
and
peace
,
first
,
from
an
argument
taken
from
those
many
things
,
which
are
one
and
the
same
in
the
Church
and
all
the
true
members
thereof
:
and
for
this
end
,
doth
reckon
forth
seven
unities
,
which
may
be
looked
upon
as
so
many
bonds
and
tyes
of
the
essential
unity
,
especially
of
the
invisible
Church
;
and
as
so
many
arguments
also
,
that
therefore
all
,
professing
Christ
,
should
not
only
labour
to
be
one
in
all
those
,
as
they
would
evidence
themselves
to
be
sincere
Believers
and
members
of
that
blessed
society
;
but
also
improve
their
unity
in
these
,
for
keeping
unity
and
peace
in
lesser
differences
.
There
are
three
of
these
unities
,
which
are
so
many
bonds
and
arguments
,
in
this
verse
.
The
first
is
,
that
the
whole
Church
is
but
one
body
,
to
wit
,
the
invisible
Church
of
real
Believers
is
one
mystical
body
,
knit
by
faith
to
Christ
their
head
,
Eph.
3.
17.
and
by
the
bond
of
love
among
themselves
,
Joh.
13.
35.
And
the
visible
Church
is
one
politick
body
,
1
Cor.
12.
27.
conjoyned
with
Christ
their
head
,
and
among
themselves
by
external
covenanting
,
(
Psal.
50.
5.
)
and
their
serious
professing
of
saving
truths
,
Act.
8.
12
,
13
,
with
23.
and
this
body
is
but
one
,
the
invisible
Church
without
all
doubt
is
so
,
and
the
Catholick
visible
Church
,
made
up
of
all
Christians
and
true
Churches
in
the
world
,
is
also
one
,
because
they
have
the
same
King
,
Laws
,
Word
,
Sacraments
of
admission
and
nutrition
,
which
they
visibly
subject
themselves
to
,
and
receive
,
and
have
a
grant
of
the
same
common
priviledges
from
God
in
the
Gospel
;
and
therefore
they
are
all
one
visible
Church
.
2.
There
is
but
one
Spirit
,
to
wit
,
the
third
Person
in
the
blessed
Trinity
,
who
,
residing
in
Christ
,
the
head
.
(
Isa.
61.
1.
)
and
in
all
the
members
(
Rom.
8.
-9.
)
as
the
soul
in
the
natural
body
,
doth
by
His
gifts
and
graces
animate
,
move
and
govern
the
Church
,
the
body
presently
spoken
of
.
3.
As
the
Church
is
one
in
these
two
;
so
their
hope
,
following
upon
effectuall
calling
,
is
also
one
.
Where
,
by
hope
is
not
so
much
meaned
the
grace
of
hope
,
as
the
object
of
that
grace
or
good
things
hoped
for
,
as
Col.
1.
5
-
especially
heaven
and
glory
,
the
common
inheritance
of
the
Saints
,
Col.
1.
12.
which
they
get
not
in
hand
,
but
only
do
possesse
it
in
hope
,
Rom.
8.
24
,
25.
And
this
hope
is
said
to
be
one
,
to
wit
,
for
kind
and
substance
,
though
there
will
be
different
degrees
in
glory
,
Dan.
12.
2
,
3.
Doct.
1.
That
the
whole
Church
,
and
all
the
members
thereof
,
are
but
one
body
,
is
a
strong
argument
inforcing
the
duty
of
keeping
peace
and
unity
;
it
being
no
lesse
absurd
and
prodigious
for
Christians
to
bite
and
devour
one
another
,
than
if
the
members
of
one
and
the
self-same
natural
body
,
should
rise
up
against
,
tear
and
destroy
one
another
:
for
,
he
inforceth
the
study
of
unity
from
this
,
That
there
is
one
body
.
2.
That
any
be
a
member
of
this
one
body
,
it
is
necessary
he
have
the
Spirit
of
God
residing
in
him
,
whereby
he
may
be
quickened
and
acted
,
either
by
the
saving
operations
of
that
one
Spirit
;
otherwise
he
cannot
be
a
member
of
the
invisible
body
,
Rom.
8.
9
,
10.
Or
,
by
His
common
gifts
and
operations
;
otherwise
a
man
,
come
to
age
and
understanding
,
cannot
be
a
member
,
no
not
of
the
visible
body
,
1
Cor.
12.
●1
.
for
,
he
maketh
this
one
body
,
and
one
Spirit
of
equal
extent
;
There
is
one
body
and
one
Spirit
.
3.
That
the
whole
Church
,
and
all
the
members
thereof
,
are
animated
and
acted
by
one
and
the
self-same
Spirit
of
God
,
is
a
strong
motive
to
incite
to
the
study
of
peace
and
unity
,
seing
divid
lusts
and
practices
are
among
those
sins
which
grieve
the
Spirit
.
See
ver.
30.
31.
and
that
the
difference
of
gifts
and
graces
,
wrought
in
us
by
that
one
Spirit
,
are
given
of
purpose
to
make
each
member
either
usefull
to
another
by
that
wherein
it
excelleth
,
or
indigent
of
the
help
of
others
in
that
wherein
it
cometh
short
,
and
so
to
have
the
same
care
one
of
another
,
1
Cor.
12.
from
vers.
14.
to
the
end
:
for
,
he
presseth
unity
from
this
,
that
there
is
one
Spirit
.
4.
As
an
external
call
by
the
ministery
of
the
Word
,
and
professed
obedience
thereto
,
is
sufficient
to
make
a
man
a
member
of
the
visible
body
,
and
to
partake
of
the
common
operations
of
the
Spirit
;
So
that
any
be
of
this
mysticall
invisible
body
,
and
quickened
and
acted
by
the
saving
operations
of
this
one
Spirit
,
it
is
necessary
they
be
effectually
called
,
and
actually
translated
out
of
their
natural
state
to
the
state
of
grace
:
for
,
he
maketh
their
being
of
this
one
body
,
and
having
this
one
Spirit
,
to
be
necessarily
joyned
with
their
calling
,
to
wit
,
their
being
of
the
visible
body
,
and
having
the
common
operations
of
the
Spirit
with
the
external
calling
,
and
their
being
of
the
invisible
body
,
and
having
the
saving
operations
of
the
Spirit
,
with
the
inward
and
effectuall
calling
;
Even
as
ye
are
called
.
5.
Though
effectual
calling
be
a
work
of
Gods
Spirit
,
there
being
none
who
comes
to
Christ
except
the
Father
draw
him
,
Joh.
6.
44.
yet
none
is
compleatly
called
,
untill
he
yeeld
obedience
to
Gods
call
,
and
being
wrought
upon
by
God
,
doth
actually
work
and
concur
with
God
for
that
end
:
for
,
what
he
called
(
chap.
1.
ver.
18.
)
Gods
calling
,
is
here
expressed
to
be
their
calling
,
because
then
only
are
we
called
when
we
obey
the
call
of
God
;
In
one
hope
of
your
calling
,
saith
he
.
6.
As
those
,
who
are
yet
in
nature
,
not
effectually
called
,
are
in
a
hopelesse
state
,
having
no
right
to
heaven
and
happinesse
,
and
consequently
no
ground
to
hope
for
it
,
how
big
soever
they
be
otherwayes
in
their
vain
and
groundlesse
hopes
,
Deut.
29.
19
,
20.
So
,
effectual
calling
,
doth
open
to
the
person'called
a
large
door
of
well-grounded
hope
,
that
whatever
be
his
misery
here
,
yet
he
shall
be
perfectly
blessed
in
the
full
enjoying
of
God
for
evermore
hereafter
:
for
,
the
called
man
only
hath
right
to
those
rich
promises
,
2
Pet.
1.
3
,
4.
and
God
,
by
calling
him
,
doth
engage
Himself
to
perform
all
that
is
promised
to
the
called
man
,
according
to
his
hope
,
1
Thess.
5.
23.
with
24.
for
,
therefore
are
those
glorious
things
hoped-for
called
the
hope
of
our
calling
.
7.
The
consideration
of
this
,
that
called
Saints
are
all
of
them
aiming
at
one
and
the
self-same
prize
of
their
high
calling
,
and
shall
live
together
in
glory
,
should
be
a
strong
argument
to
make
them
live
in
peace
and
concord
,
while
they
are
here
.
Their
joynt
aiming
at
one
mark
should
make
them
of
one
mind
and
heart
,
especially
seing
there
is
that
in
glory
which
will
suffice
all
;
and
their
seeking
of
one
thing
needeth
be
no
occasion
of
strife
and
emulation
,
but
rather
of
unity
in
heart
,
mind
and
affection
;
for
,
why
should
they
strive
together
,
who
not
only
are
brethren
,
Gen.
13.
8.
but
also
are
heirs
together
of
the
grace
of
life
,
1
Pet.
3.
—
7.
yea
,
heirs
with
Christ
,
Rom.
8.
17.
and
shall
one
day
reign
together
in
glory
?
for
,
he
presseth
their
keeping
unity
from
this
,
that
they
were
effectually
called
,
and
heaven
and
glory
hoped-for
would
suffice
all
,
and
be
enjoyed
by
all
;
Even
as
ye
are
called
in
one
hope
of
your
calling
.
Vers.
5.
One
Lord
,
one
faith
,
one
baptism
,
IN
this
verse
are
other
three
of
these
unities
,
which
are
also
so
many
bonds
of
,
and
incitements
to
,
that
unity
exhorted
unto
,
ver.
3.
First
,
there
is
but
one
Lord
:
which
title
,
though
it
belong
to
all
the
three
Persons
in
the
blessed
Trinity
by
right
of
creation
,
and
accordingly
is
given
to
God
under
the
name
of
Master
,
Mal.
1.
6.
yet
,
seing
the
unity
of
the
Spirit
is
spoken
to
,
ver.
4.
and
of
God
the
Father
,
ver.
6.
therefore
it
ought
in
this
place
to
be
astricted
to
Christ
,
the
second
Person
,
to
whom
it
is
in
a
peculiar
manner
due
by
right
of
Redemption
;
in
so
far
as
He
hath
redeemed
the
Elect
from
their
naturall
slavery
and
bondage
under
sin
,
Satan
and
Gods
wrath
,
to
be
a
peculiar
people
unto
Himself
,
1
Pet.
1.
18
,
19.
and
hereby
hath
purchased
a
right
to
rule
over
them
,
as
Mediator
,
Lord-depute
,
and
Administrator
under
the
Father
,
Philip.
2.
9
,
10
,
11.
And
He
is
said
to
be
but
one
Lord
,
there
being
none
,
to
whom
,
either
as
partner
,
or
substitute
,
He
will
communicate
this
His
glory
of
dominion
and
lordship
over
His
Church
,
either
in
whole
,
or
in
part
,
1
Pet.
5.
3.
Secondly
,
there
is
but
one
faith
,
where
,
by
faith
may
be
meaned
the
grace
of
faith
,
for
that
is
also
one
,
in
respect
of
the
author
God
,
Col.
2.
12.
of
the
object
,
which
it
apprehendeth
,
the
whole
Word
of
God
,
(
Act.
24.
14.
)
and
especially
Christ
,
and
the
promises
,
Philip.
3.
9
:
Yet
,
by
faith
is
mainly
here
meaned
the
Doctrine
of
faith
,
proponed
by
God
to
be
believed
,
as
Gal.
1.
23.
and
this
Doctrine
is
but
one
,
because
,
though
in
the
severall
ages
of
the
Church
it
was
proponed
diverse
wayes
,
and
with
considerable
variation
in
some
weighty
circumstances
,
Eph.
2.
14
,
15.
yet
in
substance
it
hath
been
,
is
,
and
ever
shall
be
the
same
,
Act.
15.
11.
Heb.
13.
8.
and
from
Christs
coming
in
the
flesh
,
even
to
the
end
of
the
world
,
it
is
to
remain
the
same
,
both
for
substance
and
circumstance
,
Heb.
12.
27
,
28.
and
though
there
be
different
opinions
in
the
Church
about
divine
Truths
revealed
in
the
Scripture
,
which
occasioneth
different
faiths
,
(
See
ver.
13.
)
Yet
,
there
is
only
this
one
faith
allowed
by
Christ
,
neither
is
there
any
other
faith
but
this
one
in
true
Believers
,
if
we
look
to
those
Truths
which
are
of
absolute
necessity
to
salvation
;
there
is
an
agreement
in
those
,
and
one
and
the
same
faith
of
those
in
all
,
whatever
may
be
their
differences
about
other
inferiour
Truths
,
Act.
4.
12.
Thirdly
,
there
is
but
one
Baptism
,
whereby
is
meaned
neither
the
Baptism
of
affliction
,
Mat.
20.
22.
nor
of
the
extraordinary
gifts
of
the
holy
Ghost
,
Acts
1.
5.
but
the
ordinary
Sacrament
of
Baptism
,
the
practice
whereof
is
enjoyned
by
Christ
under
the
Gospel
,
Matth.
28.
19.
And
it
is
said
to
be
one
,
not
in
respect
of
the
persons
administrating
,
or
receiving
this
Ordinance
,
but
of
its
nature
and
substance
,
as
having
the
same
author
,
Christ
,
Matth.
28.
19.
the
same
outward
element
for
kind
,
Act.
8.
36.
the
same
way
of
administration
enjoyned
,
Matth.
28.
19.
the
same
ends
and
uses
towards
those
who
are
baptized
,
Rom.
6.
3.
4.
Doct.
1.
All
these
,
who
are
of
this
one
body
,
animated
and
acted
by
this
one
Spirit
,
and
have
well-grounded
hope
of
glory
,
they
must
,
and
do
subject
themselves
to
Christ
,
as
Lord
,
in
so
far
as
they
are
ruled
by
His
Laws
,
Acts
9.
6.
and
patiently
submit
to
His
corrections
and
chastisements
,
Heb.
12.
6
,
7.
for
,
He
maketh
their
being
of
one
body
,
having
one
spirit
and
one
hope
,
and
their
subjection
to
this
one
Lord
,
of
equal
extent
;
one
Lord
,
saith
he
.
2.
The
consideration
of
this
,
that
the
whole
Church
,
and
all
the
Members
thereof
,
are
subject
to
the
dominion
of
one
Lord
and
Master
,
Christ
Jesus
,
is
a
strong
argument
for
inforcing
this
duty
of
keeping
unity
and
peace
among
themselves
;
this
being
a
duty
,
which
not
only
he
did
presse
most
vehemently
upon
His
followers
,
when
He
was
about
to
leave
the
world
,
and
depart
from
them
,
Joh.
13.
34
,
35.
but
also
did
most
earnestly
intreat
the
Father
for
,
even
that
they
might
be
all
made
one
in
Him
,
Joh.
17.
21
,
22.
Besides
,
what
a
shame
is
it
for
the
Servants
of
one
Master
to
fall
at
odds
among
themselves
,
and
thereby
neglect
their
Masters
work
committed
to
them
?
for
,
he
presseth
the
study
of
unity
from
this
,
that
there
is
one
Lord
.
3.
The
Law
,
by
which
the
Lord
Christ
will
have
His
subjects
ruled
and
governed
,
is
not
searched
out
,
and
known
by
sense
or
naturall
reason
,
but
,
being
revealed
in
the
Word
,
it
is
laid
hold
upon
by
faith
,
and
credit
given
to
it
,
because
of
His
authority
who
hath
revealed
it
:
for
,
so
much
may
be
gathered
from
his
making
mention
of
faith
,
or
the
Doctrine
of
faith
,
immediately
after
he
had
spoken
of
the
Lord
Christ
;
one
Lord
,
one
faith
,
saith
he
.
4.
The
consideration
of
this
,
that
the
whole
Church
,
and
all
the
true
and
lively
Members
thereof
,
do
professe
one
and
the
same
fundamentall
Truths
revealed
in
Scripture
,
as
the
only
object
of
saving
faith
,
and
way
to
salvation
,
ought
to
be
a
strong
motive
for
keeping
concord
and
unity
in
all
other
things
,
which
otherwise
might
occasion
dissention
and
strife
.
This
agreement
in
the
main
,
in
the
journeys
end
,
and
the
necessary
way
,
which
leadeth
to
it
,
should
make
them
ashamed
to
fall
at
odds
and
strife
about
other
things
of
lesse
importance
and
moment
:
for
,
he
presseth
unity
from
this
,
that
there
is
one
faith
.
5.
The
wise
Lord
hath
judged
it
fitting
to
add
the
Sacraments
,
as
seals
unto
the
Doctrine
of
faith
and
salvation
,
contained
in
Scripture
;
that
hereby
we
may
be
the
more
enabled
to
take
up
and
understand
that
Doctrine
,
and
be
the
more
affected
with
it
,
as
having
the
purpose
of
it
,
not
only
exhibited
and
represented
to
our
ear
in
the
Word
,
but
to
our
eye
also
in
the
Sacrament
,
and
that
we
may
be
the
more
confirmed
in
the
truth
of
that
Doctrine
,
as
having
not
only
His
word
and
writ
for
it
,
but
also
His
seal
and
pledge
:
for
,
after
mention
made
of
the
Doctrine
of
faith
,
he
presently
addeth
there
is
one
Baptism
.
6.
The
Lord
hath
added
Sacraments
to
the
doctrine
of
faith
,
not
only
for
the
reasons
mentioned
,
but
also
for
engaging
the
party
receiver
unto
such
duties
as
the
Doctrine
of
faith
doth
presse
upon
him
;
a
Sacrament
being
as
a
military
oath
,
whereby
we
bind
our selves
to
fight
under
the
Lords
banner
,
and
in
all
things
to
be
for
Him
:
for
,
he
doth
presse
them
to
duty
,
even
to
keep
unity
,
from
this
,
that
they
were
partakers
of
this
one
Baptism
.
7.
The
consideration
of
this
,
that
the
Church
and
all
the
Members
thereof
are
dedicate
to
God
,
in
one
and
the
same
Sacrament
of
Baptism
,
unto
the
receiving
whereof
,
all
do
accord
,
is
a
strong
motive
to
make
them
keep
peace
and
unity
in
other
things
,
seing
this
onenesse
in
Baptism
doth
imply
our
communion
in
all
other
things
,
which
are
signified
and
sealed
unto
us
by
that
Sacrament
,
which
are
all
those
things
wherein
our
salvation
is
most
nearly
concerned
,
and
that
by
Baptism
we
are
solemnly
engaged
to
go
about
our
Master's
work
,
Rom.
6.
4.
and
so
to
eschew
all
renting
,
and
falling
out
among
our selves
,
by
which
His
work
is
much
retarded
:
for
,
he
maketh
this
another
argument
to
enforce
unity
,
that
they
did
all
partake
of
one
Baptism
.
Only
know
,
that
though
we
are
not
to
re-baptize
those
who
are
baptized
by
schismaticall
and
hereticall
Churches
,
even
though
they
err
in
some
fundamentall
truths
,
so
long
as
the
substantiall
parts
of
Baptism
are
preserved
,
though
mixed
with
much
of
their
own
superstitious
trash
,
and
therefore
in
some
respect
we
may
be
said
to
have
one
common
Baptism
with
them
;
yet
,
it
doth
not
follow
hence
,
that
we
are
tied
to
keep
unity
with
them
simply
and
in
all
respects
.
We
are
only
hereby
tied
to
seek
union
with
them
,
not
by
joyning
in
their
schism
,
or
damnable
heresies
,
but
by
labouring
to
reclaim
them
from
those
:
and
if
they
be
one
in
all
the
other
essentiall
ties
and
bonds
of
union
here
mentioned
,
as
of
having
one
Lord
,
one
faith
,
&c.
this
onenesse
of
Baptism
doth
engage
to
be
willing
,
and
endeavour
,
for
our
part
,
to
keep
the
bond
of
peace
with
them
in
other
things
:
for
,
those
seven
unities
,
or
bonds
,
and
arguments
,
are
not
to
be
taken
separately
,
but
joyntly
,
as
to
the
pressing
of
unity
:
yea
,
and
though
they
be
not
one
in
all
the
rest
,
yet
it
engageth
us
to
own
them
in
those
things
wherein
they
are
right
and
owned
by
God
,
providing
always
we
touch
no
unclean
thing
,
2
Cor.
6.
17.
In
these
respects
,
and
with
those
limitations
we
deny
not
but
unity
should
be
keeped
with
hereticall
Churches
,
even
the
Church
of
Rome
her self
.
Vers.
6.
One
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
HEre
is
the
seventh
unity
,
which
is
the
last
bond
,
or
ty
,
of
the
Churches
essentiall
unity
,
and
serveth
also
for
an
argument
perswading
to
keep
peace
and
unity
in
other
lesser
differences
:
which
argument
,
is
,
first
,
propounded
,
to
wit
,
all
Believers
have
one
common
God
and
Father
;
for
,
though
God
,
as
Creator
,
is
the
God
and
Father
of
all
the
creatures
,
Act.
17.
28
,
29.
yet
,
seing
the
Apostle
is
speaking
of
the
union
of
the
Church
,
and
of
all
the
members
thereof
,
for
urging
whereof
,
this
consideration
of
one
God
and
Father
of
all
,
is
used
as
an
argument
:
therefore
it
seemeth
He
is
called
God
and
Father
with
respect
to
those
,
and
chiefly
to
real
Believers
in
the
Church
,
to
whom
He
is
God
and
Father
in
a
peculiar
way
.
He
is
their
God
,
by
entering
a
gracious
Covenant
with
them
,
whereof
this
is
one
article
,
that
He
shall
be
their
God
,
Jer.
31.
33.
that
is
,
all
in
Him
shall
be
forthcoming
for
their
good
:
He
is
their
Father
also
,
by
receiving
them
into
the
number
,
and
by
giving
them
a
right
unto
all
the
priviledges
,
of
the
sons
of
God
,
Joh.
1.
12.
Now
though
this
may
be
meaned
of
all
the
Persons
of
the
blessed
.
Trinity
;
not
only
the
first
,
but
also
the
second
,
and
the
third
,
being
the
God
and
Father
of
Believers
,
Joh.
20.
28.
Act.
5.
3
,
4.
yea
,
all
of
them
being
one
,
and
the
same
God
,
1
Joh.
5.
7.
Yet
,
seing
the
Son
and
holy
Ghost
,
are
spoken
of
before
,
ver.
4
,
5.
the
first
Person
is
mainly
to
be
understood
here
,
who
is
called
one
God
,
not
secluding
the
Son
and
holy
Ghost
,
who
are
one
and
the
same
God
in
essence
with
the
Father
,
but
in
opposition
to
idols
,
who
are
no
gods
,
1
Cor.
8.
6.
This
argument
or
bond
of
unity
,
is
,
next
,
enlarged
in
a
description
of
this
one
God
.
1.
From
His
eminencie
and
dominion
above
all
His
creatures
.
2.
From
His
presence
and
powerfull
providence
,
whereby
he
runneth
through
all
the
creatures
,
upholding
them
in
their
being
,
Heb.
1.
3.
directing
,
disposing
and
governing
all
of
them
,
Dan.
4.
34.
and
all
their
actions
,
Psal.
135.
6.
Thirdly
,
from
His
special
presence
by
the
gracious
operations
of
His
holy
Spirit
with
the
truly
Regenerate
,
whereby
He
is
said
to
be
in
all
,
to
point-out
the
intimacy
and
nearnesse
of
His
presence
in
this
respect
above
the
former
,
and
not
simply
in
all
,
as
formerly
,
but
in
you
all
,
meaning
the
believing
Ephesians
and
such
as
they
were
.
Doct.
1.
As
our
strongest
union
is
to
be
one
in
God
,
and
our
greatest
happinesse
to
have
interest
in
this
one
God
;
So
,
by
making
use
of
Christ
,
as
He
is
held
forth
in
the
Doctrine
of
faith
,
and
sealed
to
us
in
the
Sacrament
,
we
may
come
up
to
plead
interest
in
God
:
for
,
as
he
placeth
this
unity
of
having
one
God
,
in
the
last
place
,
because
it
is
most
considerable
;
so
he
doth
subjoyn
it
immediately
to
what
he
spake
of
one
Lord
,
one
faith
,
one
baptism
:
There
is
one
God
and
Father
,
saith
he
.
2.
The
unity
of
the
God-head
in
the
Trinity
of
the
Persons
,
ought
to
be
a
strong
motive
to
stir
us
up
to
unity
among
our selves
;
seing
there
is
nothing
,
wherein
we
can
resemble
God
more
,
Joh.
17.
21
,
22
,
23.
for
,
the
Apostle
inforceth
the
study
of
unity
from
this
,
that
there
is
one
God
.
3.
This
motive
for
keeping
unity
,
is
so
much
the
stronger
,
and
more
moving
,
when
we
consider
,
that
this
God
hath
graciously
become
the
common
Father
of
all
Believers
through
Jesus
Christ
,
whereby
they
are
all
the
sons
and
daughters
of
one
Father
,
2
Cor.
6.
18.
and
so
a
matter
full
of
shame
for
them
to
strive
and
contend
among
themselves
,
Gen.
13.
8.
for
,
he
strengthneth
this
argument
for
unity
from
this
,
that
this
one
God
is
the
Father
of
all
,
to
wit
,
of
all
Believers
.
4.
Whatever
be
the
other
differences
among
Believers
,
and
their
discouragements
arising
hence
,
as
that
some
are
strong
,
some
are
weak
,
some
rich
,
some
poor
,
&c.
yet
this
is
a
priviledge
common
to
all
,
which
may
counterballance
all
their
other
inequality
,
even
that
they
have
all
equal
interest
in
one
God
,
and
that
this
one
God
is
their
common
Father
;
and
therefore
will
have
a
fatherly
affection
,
(
Matth.
7.
11.
)
pity
,
(
Psal.
103.
13.
)
and
care
of
all
,
Matth.
6.
25
,
&c.
for
,
saith
he
,
there
is
one
God
,
and
Father
of
all
.
5.
It
is
the
duty
of
Ministers
,
when
they
are
pressing
duty
to
God
upon
people
,
and
of
people
,
when
they
would
charge
sense
of
duty
to
God
upon
themselves
,
to
set
forth
and
be
much
taken
up
with
Gods
excellency
and
greatnesse
;
this
being
a
singular
mean
to
engage
the
heart
unto
high
esteem
of
Him
,
and
from
esteem
to
serve
and
honour
Him
,
Mal.
1.
6.
for
,
the
Apostle
,
pressing
upon
these
Ephesians
the
duty
of
unity
,
doth
hold
Him
forth
in
His
glory
and
greatnesse
;
Who
is
above
all
,
and
through
all
.
6.
Gods
soveraignity
and
greatnesse
,
doth
not
mar
His
low
condiscendency
to
supply
the
emptinesse
and
necessities
of
His
creatures
:
for
,
though
he
be
above
all
in
dignity
;
yet
He
is
through
all
,
upholding
and
over-ruling
all
by
His
powerfull
providence
.
7.
Whatever
God
is
by
His
common
providence
unto
all
His
creatures
,
He
is
all
that
,
and
much
more
to
His
own
called
people
and
real
Believers
:
for
,
He
is
through
all
by
His
common
providence
;
but
besides
that
,
saith
he
,
He
is
in
you
all
,
to
wit
,
by
the
presence
of
His
Spirit
and
speciall
grace
.
8.
From
all
those
seven
unities
joyntly
considered
,
and
the
Apostles
scope
in
all
,
Learn
,
1.
The
essential
unity
of
the
Church
,
which
cannot
be
broken
,
the
Church
remaining
a
true
Church
,
and
the
many
things
,
wherein
there
is
of
necessity
an
agreement
that
way
,
is
a
strong
argument
to
enforce
the
study
of
unity
and
peace
in
other
things
of
lesse
concernment
:
for
,
the
Apostle
doth
here
presse
unity
,
by
reckoning
seven
unities
,
wherein
they
did
agree
,
as
if
he
had
said
what
a
shame
is
it
for
you
,
who
are
so
many
wayes
one
,
to
rent
in
pieces
for
those
things
,
which
comparatively
are
just
nought
?
2.
So
near
and
intimate
is
that
conjunction
of
true
Believers
,
so
many
strong
and
indissoluble
are
these
spirituall
bonds
,
by
which
they
are
knit
together
among
themselves
,
that
,
if
they
were
duely
pondered
,
the
hearts
of
those
who
fear
the
Lord
,
could
not
choose
but
be
mutually
inlarged
,
and
their
affections
inflamed
one
to
another
,
as
to
their
dearest
friends
:
yea
,
the
most
strict
of
civil
,
carnall
and
naturall
bonds
,
should
not
bind
so
firmly
as
those
,
Matth.
12.
48
,
&c.
for
they
are
one
body
,
one
spirit
,
have
one
hope
,
one
Lord
,
one
faith
,
one
baptism
and
one
God
.
And
what
conjunction
or
union
can
be
so
firm
,
as
what
is
grounded
upon
all
those
?
Vers.
7.
But
unto
every
one
of
us
is
given
grace
according
to
the
measure
of
the
gift
of
Christ
.
HItherto
the
Apostle
hath
inforced
the
study
of
unity
,
by
an
argument
taken
from
those
things
that
are
one
and
the
same
in
the
Church
and
all
the
true
members
thereof
.
Now
,
followeth
the
second
argument
from
those
things
which
are
not
one
in
all
,
but
diverse
almost
in
every
one
,
to
wit
,
the
diversity
of
gifts
and
graces
bestowed
by
God
upon
the
severall
members
of
the
Church
:
which
diversity
also
he
sheweth
doth
tend
to
union
,
because
,
first
,
all
those
several
gifts
and
their
diverse
measures
,
do
come
from
one
and
the
same
author
,
to
ver.
12.
Secondly
,
they
are
all
given
for
promoting
one
and
the
same
end
,
to
ver.
17.
And
,
1.
in
this
verse
by
way
of
correction
,
and
pre-occupation
of
an
objection
,
he
holdeth
forth
Christ
,
as
the
author
of
all
those
gifts
and
different
measures
,
to
this
purpose
,
that
notwithstanding
of
what
he
said
of
those
many
things
,
wherein
they
were
one
;
yet
there
were
other
things
,
wherein
they
did
differ
,
which
neverthelesse
were
so
far
from
dissolving
in
reason
the
bond
of
union
,
that
upon
the
contrary
they
did
contribute
much
for
keeping
of
it
firme
;
in
so
far
as
,
though
every
true
member
of
the
Church
had
his
own
peculiar
grace
,
and
in
some
respects
,
either
as
to
the
substance
,
or
measure
of
the
grace
,
differing
from
the
grace
of
others
;
yet
all
those
different
graces
of
the
several
members
,
are
bestowed
by
one
and
the
same
Christ
,
and
received
in
the
measure
and
degree
which
seemeth
good
unto
Christ
the
giver
to
prescribe
and
measure
out
unto
every
one
:
where
by
grace
,
is
not
meaned
Gods
favour
,
or
grace
freely
bestowing
,
as
in
other
places
,
(
See
upon
Ephes.
2.
8
-
.
)
but
the
fruits
flowing
from
this
grace
,
to
wit
,
grace
freely
given
,
as
appeareth
from
the
instance
given
(
ver.
11.
)
of
this
grace
in
the
ministeriall
gifts
and
offices
:
Which
graces
are
of
two
sorts
,
First
,
saving
,
which
are
only
in
the
regenerate
,
called
grace
,
because
they
flow
from
,
and
are
evidences
of
Gods
grace
and
favour
,
1
Joh.
4.
19.
Secondly
,
common
gifts
,
called
grace
,
Eph.
3.
8.
because
they
are
freely
given
,
1
Cor.
4.
7.
The
latter
whereof
is
here
chiefly
meaned
,
as
appeareth
also
from
the
instance
given
,
ver.
11.
because
it
is
only
in
those
common
gifts
and
graces
,
wherein
real
Believers
do
differ
,
as
to
the
substance
of
them
,
some
being
given
to
one
,
and
some
to
another
,
1
Cor.
12.
8.
whereas
all
have
one
and
the
same
saving
graces
,
2
Pet.
1.
1.
although
they
differ
also
in
the
measure
and
degree
received
of
those
,
1
Joh.
2.
13.
In
which
respect
,
even
saving
graces
may
be
also
here
meaned
.
Doct.
1.
Though
the
Lord
is
not
pleased
to
bestow
upon
all
the
Members
of
the
Church
an
equal
measure
of
gifts
and
graces
;
yet
He
giveth
to
every
one
some
gift
and
in
some
measure
,
and
those
either
the
common
gifts
of
His
Spirit
,
as
to
all
the
Members
of
the
Church
visible
come
to
age
,
and
the
right
use
of
common
reason
,
1
Cor.
12.
11.
Or
,
saving
grace
also
,
as
to
all
the
truely
regenerate
,
2
Pet.
1.
3
,
4.
for
,
he
saith
,
unto
every
one
of
us
is
grace
given
.
2.
The
Lord
is
pleased
to
dispense
His
graces
and
gifts
to
every
one
,
not
in
the
same
,
but
in
a
different
measure
,
so
that
though
the
same
saving
grace
for
substance
be
given
to
all
the
truely
regenerate
:
yet
,
it
is
not
given
to
all
in
the
same
measure
,
nor
yet
to
any
in
any
measure
,
who
are
visible
Professors
only
:
and
though
all
have
some
common
gifts
,
whereby
in
some
measure
they
may
be
made
profitable
in
their
station
to
the
body
,
yet
none
hath
all
gifts
,
nor
all
the
same
offices
,
wherein
they
may
exercise
their
gifts
,
ver.
11.
nor
yet
do
all
receive
the
same
measure
of
those
common
gifts
:
for
,
so
much
is
implyed
,
while
he
saith
,
Grace
is
given
according
to
a
measure
.
3.
The
greatest
degree
of
gifts
and
graces
,
which
God
bestoweth
upon
any
,
is
far
below
that
fulnesse
of
grace
which
is
in
Christ
:
He
giveth
unto
none
so
much
,
but
there
is
alwayes
somewhat
wanting
,
and
they
who
have
received
most
,
are
capable
of
receiving
more
:
for
,
their
receiving
grace
according
to
a
measure
,
implyeth
their
receipts
are
capable
of
increase
,
and
a
difference
,
as
to
this
,
between
their
receipts
and
Christs
,
Joh.
3.
-34.
To
every
one
is
given
grace
according
to
that
measure
.
4.
The
want
of
some
excellent
gifts
bestowed
upon
others
,
or
of
that
excellent
measure
of
saving
graces
,
which
others
have
,
doth
not
argue
a
man
unregenerate
,
or
wholly
destitute
of
saving
grace
:
for
,
the
Apostle
sheweth
that
even
those
who
had
one
hope
,
Lord
,
Faith
,
God
and
Father
,
and
consequently
had
saving
grace
,
ver.
4
,
5
,
6.
were
not
all
gifted
with
one
and
the
same
,
but
with
a
diverse
measure
of
gifts
and
graces
,
while
he
saith
,
But
to
every
one
of
us
is
grace
given
according
to
the
measure
.
5.
Diversity
of
gifts
in
the
Church
,
and
diverse
measures
of
saving
grace
,
are
an
ordinary
occasion
of
division
and
strife
;
in
so
far
,
as
these
dividing
lusts
of
pride
,
contempt
,
envy
,
discouragement
,
are
apt
to
take
occasion
to
stir
and
vent
themselves
from
those
different
measures
:
for
,
the
Apostle
his
entering
upon
this
argument
for
union
from
the
diversity
of
gifts
by
the
adversitive
particle
But
,
doth
imply
that
they
were
prone
to
take
occasion
to
rent
upon
that
diversity
,
and
therefore
he
doth
joyntly
preoccupy
an
objection
against
union
,
and
bring
an
argument
for
it
;
But
unto
every
one
of
us
is
grace
given
.
6.
Whatever
be
mens
pronenesse
and
inclination
to
rent
and
divide
because
of
different
receipts
and
measures
;
yet
that
same
diversity
,
if
well
considered
,
would
be
found
to
be
one
of
the
strongest
ties
and
bonds
of
union
;
in
so
far
as
hereby
none
,
no
,
not
the
most
eminently
gifted
,
can
say
he
hath
no
need
of
others
,
but
every
one
are
made
mutually
indigent
of
one
anothers
help
,
and
even
the
meanest
in
some
measure
furnished
to
be
helpfull
unto
others
:
(
See
Paul
proving
this
excellently
from
the
similitude
of
the
different
members
in
the
natural
body
,
1
Cor.
12.
14
,
&c.
)
for
,
the
Apostle's
scope
in
this
and
the
following
verses
,
is
to
enforce
unity
from
the
diversity
of
gifts
and
graces
amongst
the
Members
of
the
Church
;
But
unto
every
one
of
us
is
grace
given
.
7.
This
doth
also
inforce
the
study
of
unity
from
this
ground
of
diversity
of
gifts
,
if
we
consider
,
that
all
we
have
of
that
kind
,
is
freely
given
,
and
therefore
we
are
not
to
be
puft
up
with
it
,
nor
to
abuse
it
,
contrary
to
the
mind
of
the
giver
;
and
that
both
our
gifts
and
measures
,
however
diverse
,
do
yet
come
from
one
rise
,
fountain
and
author
,
and
therefore
we
ought
to
be
one
in
making
use
of
them
;
and
that
this
one
author
is
the
Lord
Christ
,
God
Man
;
Mediator
,
in
whose
hands
are
all
things
given
of
the
Father
,
Mat.
11.
27.
that
He
may
dispense
to
whom
,
and
in
what
measure
He
pleaseth
,
and
therefore
we
are
not
only
not
to
quarrel
for
our
own
measure
,
it
being
His
allowance
,
who
doth
all
things
well
and
wisely
,
Mark
7.
37.
but
also
ought
to
imploy
our
gifts
and
severall
measures
for
the
edification
,
and
not
the
renting
of
His
body
,
which
is
the
Church
:
for
,
the
Apostle
inforceth
unity
from
the
diversity
of
gifts
upon
those
considerations
,
that
they
were
given
by
one
and
the
same
Christ
;
But
to
every
one
is
grace
given
,
according
to
the
measure
of
the
gift
of
Christ
.
Vers.
8.
Wherefore
he
saith
,
When
he
ascended
up
on
high
,
he
led
captivity
captive
,
and
gave
gifts
unto
men
.
THe
Apostle
,
secondly
,
in
this
first
branch
of
the
second
generall
argument
for
union
,
from
the
diversity
of
gifts
,
doth
confirm
,
from
Psal.
68.
18.
what
he
presently
said
,
that
Christ
is
the
author
and
bestower
of
all
graces
and
gifts
with
their
different
measures
.
In
which
place
of
the
Psalm
,
David
doth
look
through
the
ark
,
a
type
and
shadow
,
to
Christ
the
substance
,
and
in
a
prophetical
way
,
speaking
of
things
to
come
as
already
past
,
to
point-out
the
certainty
of
their
performance
,
he
doth
foretell
that
Christ
should
,
in
a
triumphant
manner
,
ascend
up
on
high
,
or
unto
the
heighest
heavens
(
See
ver.
10.
)
and
that
at
,
and
by
vertue
of
His
ascension
,
He
should
,
first
,
lead
captivity
captive
,
that
is
,
as
he
had
upon
the
crosse
foiled
His
many
enemies
,
and
begun
to
triumph
over
them
,
Col.
2.
15.
So
in
His
ascension
He
should
continue
the
triumph
,
evidently
declaring
,
that
He
had
given
a
totall
rout
to
all
the
spiritual
enemies
of
His
Church
and
Kingdom
.
The
expression
used
to
set
forth
this
purpose
,
hath
in
it
an
allusion
to
conquerors
,
who
,
in
their
triumphing
solemnities
,
used
to
drive
their
captive
enemies
before
their
own
triumphant
chariots
.
See
this
expression
used
in
the
same
sense
,
Judg.
5.
12.
And
,
secondly
,
following
the
same
allusion
to
triumphing
conquerors
,
who
used
to
divide
and
scatter
the
spoil
,
and
other
magnificent
gifts
among
the
applauding
Citizens
and
Souldiers
,
he
sheweth
that
Christ
should
at
,
and
by
vertue
of
His
ascension
,
pour-forth
and
distribute
a
large
measure
of
gifts
and
graces
upon
His
Church
and
severall
members
thereof
:
which
prophesie
,
the
Apostle
,
citing
the
place
with
some
variation
of
the
words
,
but
keeping
close
to
the
sense
and
purpose
,
doth
shew
,
was
now
fulfilled
by
Christ
;
and
consequently
,
that
Christ
is
the
bestower
of
all
graces
and
gifts
with
their
different
measures
,
as
was
affirmed
,
ver.
7.
Doct.
1.
Ministers
ought
to
hold
forth
nothing
for
truth
,
or
presse
nothing
as
duty
upon
the
Lords
people
but
what
they
may
confirm
and
prove
to
be
such
from
the
authority
of
God
speaking
in
Scripture
:
yea
,
and
it
is
their
duty
sometimes
to
bring
forward
their
proof
,
by
making
expresse
mention
of
it
:
for
,
thus
doth
Paul
confirm
what
he
spake
,
ver.
7.
by
a
testimony
cited
from
the
Psalms
;
Wherefore
he
saith
,
that
is
,
David
,
or
the
Spirit
of
God
,
speaking
by
David
,
saith
.
2.
As
there
was
much
of
Christ
revealed
in
the
Scriptures
of
the
Old
Testament
,
though
but
darkly
,
and
under
a
vail
of
types
and
ceremonial
shadows
;
So
He
was
revealed
and
spoken-of
in
those
Scriptures
as
true
God
and
Jehovah
:
for
,
that
which
is
said
,
Psal.
68.
was
spoken
of
God
,
even
Jehovah
,
as
appeareth
from
ver.
4.
and
all
alongst
,
which
Paul
sheweth
here
was
fulfilled
in
Christ
;
Wherefore
be
saith
,
he
hath
ascended
,
&c.
3.
Though
the
very
words
and
phrase
of
Scripture
,
are
much
to
be
thought
of
and
closely
adhered
unto
so
far
as
is
possible
;
lest
by
our
unnecessary
casting
of
Scripture-purpose
in
an
affected
strain
of
words
unknown
to
Scripture
,
we
lose
at
length
the
purpose
with
the
words
,
2
Tim.
1.
13.
Yet
,
the
sense
and
meaning
of
Scripture
,
is
mainly
to
be
sought-after
and
kept
in
remembrance
,
so
that
though
we
do
not
call
to
mind
the
very
words
of
such
a
Scripture
,
but
only
the
sense
,
meaning
and
purpose
of
it
,
we
may
draw
comfort
,
or
information
from
it
,
or
make
use
of
it
otherwayes
:
for
,
the
Apostle
here
,
as
oft
elsewhere
,
doth
not
so
much
adhere
to
the
precise
words
,
as
to
the
sense
of
that
Scripture
which
he
cites
,
in
so
far
as
where
in
the
Psalm
it
is
said
,
Thou
hast
ascended
,
and
received
gifts
for
men
,
to
wit
,
He
received
them
to
be
given
to
men
,
it
is
here
,
When
He
ascended
,
and
gave
gifts
unto
men
.
4.
Our
Lord
Jesus
Christ
,
having
finished
the
work
which
was
given
Him
to
do
on
earth
,
Joh.
17.
4.
did
locally
ascend
unto
heaven
,
carrying
His
humane
nature
up
thither
,
Act.
1.
9.
10.
that
so
He
might
be
exalted
in
that
glory
,
which
He
had
before
the
world
was
,
Joh.
17.
5.
and
take
possession
of
heaven
in
our
name
,
Eph.
2.
6.
and
there
prepare
a
place
for
us
,
Joh.
14.
2.
for
,
saith
he
,
When
He
ascended
up
on
high
.
5.
As
Christ
did
engage
in
a
warfare
on
our
behalf
with
many
strong
and
potent
enemies
,
to
wit
,
the
devil
,
the
world
,
sin
,
death
and
hell
;
So
He
hath
carried
the
day
of
all
,
and
gained
an
absolute
compleat
victory
over
all
,
in
so
far
,
as
,
though
the
Godly
must
have
a
battel
with
these
,
Eph.
6.
12.
yet
Christ
the
Head
of
Believers
,
is
now
above
the
reach
of
hazard
from
enemies
,
and
consequently
Believers
in
their
Head
:
yea
,
and
they
themselves
are
above
all
hazard
also
,
in
so
far
as
all
their
enemies
cannot
mar
their
salvation
,
Rom.
8.
35
,
&c.
Sin
and
Satan
doth
not
reign
in
them
,
Rom.
6.
12
,
14.
death
hath
lost
its
sting
towards
them
,
1
Cor.
15.
55.
and
become
a
passage
unto
life
,
Philip.
1.
23.
for
,
by
this
captivity
,
which
Christ
led
captive
,
is
meaned
not
those
whom
He
delivered
from
captivity
,
but
whom
He
fought
against
,
brought
in
captivity
,
and
triumphed
over
,
even
all
His
and
our
spiritual
enemies
;
He
led
captivity
(
or
,
a
multitude
of
captives
)
captive
.
6.
The
constant
opposition
,
which
Satan
raiseth
against
the
Church
and
Kingdom
of
Christ
,
doth
not
so
much
flow
from
any
principle
of
hope
in
him
to
prevail
in
that
wofull
work
,
as
from
his
inveterate
blinded
malice
against
the
salvation
of
sinners
,
so
that
he
cannot
but
malign
and
oppose
it
,
though
he
know
he
cannot
mar
it
:
for
,
at
Christs
ascension
he
could
not
but
know
,
that
by
all
his
malicious
cruel
actings
against
Christ
,
he
had
effectuate
nothing
but
his
own
eternal
shame
and
confusion
,
seing
that
Christ
did
thereby
openly
declare
He
had
led
captivity
captive
.
7.
As
those
,
for
whom
Christ
did
purchase
any
good
or
advantage
by
His
death
,
and
did
manifest
His
purchasing
good
for
them
by
His
ascension
,
were
men
,
and
not
devils
;
So
not
only
saving
graces
,
which
are
given
to
the
Elect
only
,
but
also
common
gifts
,
are
a
part
of
His
purchase
,
which
are
given
sometimes
to
reprobates
for
the
good
and
edification
of
His
Church
,
Matth.
7.
22
,
23.
for
,
both
these
are
comprehended
here
under
gifts
,
which
being
purchased
by
His
death
,
He
did
at
His
ascension
in
a
larger
measure
than
formerly
give
unto
men
,
and
to
men
indefinitly
,
even
to
rebels
,
Psal.
68.
-18.
Vers.
9.
(
Now
that
he
ascended
,
what
is
it
but
that
he
also
descended
first
into
the
lower
parts
of
the
earth
?
THe
Apostle
doth
,
thirdly
,
comment
upon
,
and
apply
the
cited
testimony
.
And
,
first
,
he
sheweth
what
Christs
ascending
unto
heaven
(
to
wit
,
by
His
own
divine
power
,
otherwise
the
Apostle's
inference
in
this
place
should
not
hold
)
did
presuppose
,
as
necessarily
foregoing
,
even
His
previous
humiliation
and
abasement
in
all
its
steps
,
expressed
by
His
descending
to
the
lowerparts
of
the
earth
;
where
,
the
lower
parts
are
to
be
understood
,
by
comparing
not
the
parts
of
the
earth
among
themselves
,
but
earth
with
heaven
,
the
earth
being
the
lowest
part
of
the
world
;
and
particularly
,
it
pointeth
either
at
His
conception
in
the
womb
of
the
Virgin
(
See
conception
so
expressed
,
Psal.
139.
15.
)
or
at
His
burial
(
expressed
by
a
like
phrase
,
Matth.
12.
40.
)
wherein
the
Apostle's
scope
is
not
only
to
prove
,
that
the
former
testimony
is
pertinently
cited
,
and
applyed
to
Christ
,
but
also
to
presse
humility
in
order
to
unity
and
peace
from
Christs
example
,
as
Phil.
2.
7.
Now
,
Christ
is
said
to
have
descended
,
not
properly
and
locally
,
as
man
,
(
for
,
before
His
incarnation
He
was
not
man
)
but
as
God
,
and
therefore
not
properly
by
changing
place
,
but
improperly
,
and
with
respect
had
to
His
state
,
by
taking
on
the
humane
nature
upon
earth
,
under
the
infirmities
whereof
He
did
for
a
time
hide
His
divine
glory
,
so
that
very
little
of
it
did
appear
,
and
to
some
few
only
,
Isa.
53.
12.
Doct.
1.
Sacred
Scripture
is
a
great
depth
,
containing
much
more
than
what
is
obvious
at
the
first
view
;
and
therefore
we
are
to
advert
not
only
to
that
which
is
expresly
said
in
Scripture
,
but
what
may
be
drawn
from
it
by
direct
and
just
consequence
:
for
,
Paul
doth
so
look
on
this
testimony
of
Christs
ascension
,
as
finding
another
great
Truth
concerning
His
previous
humiliation
lurking
under
it
,
and
by
just
consequence
deducible
from
it
,
while
he
saith
,
Now
that
He
ascended
,
what
is
it
but
that
He
first
descended
?
2.
It
is
not
enough
for
Ministers
to
cite
Scriptures
for
confirmation
of
those
Truths
which
they
hold
forth
to
the
Lords
People
,
except
the
Scriptures
cited
be
pertinent
,
and
the
pertinency
of
them
be
also
made
clear
and
obvious
:
for
,
Paul
,
having
cited
a
Scripture
to
confirm
somewhat
which
he
said
of
Christ
,
doth
prove
the
Scripture
cited
doth
speak
of
Christ
,
because
it
implyeth
previous
descending
and
humiliation
in
the
partie
spoken
of
,
which
can
agree
to
none
other
of
the
Persons
of
the
blessed
Trinity
,
but
to
Christ
only
;
Now
that
He
ascended
,
what
is
it
but
that
He
descended
?
3.
Such
was
the
love
of
Christ
to
lost
sinners
,
Joh.
15.
13.
and
to
the
glory
of
His
own
and
his
Fathers
mercy
to
be
manifested
in
their
salvation
,
Joh.
17.
4.
that
He
did
willingly
lay
aside
His
glory
,
which
He
had
with
His
Father
before
the
world
was
,
Joh.
17.
5.
by
assuming
the
nature
of
man
to
Himself
,
and
suffering
therein
the
utmost
of
misery
and
grief
which
the
malice
of
men
and
devils
could
inflict
,
and
which
seemed
good
unto
the
Father
,
in
order
to
the
satisfaction
of
provoked
justice
,
to
inflict
,
Heb:
10.
7.
for
,
all
this
is
implyed
in
His
descending
;
and
saith
Paul
,
Now
that
He
ascended
,
what
is
it
but
that
He
descended
?
4.
Then
do
we
study
and
know
Christs
exaltation
aright
,
when
we
do
also
seriously
consider
,
and
think
upon
His
previous
humiliation
and
abasement
:
for
therein
we
may
see
,
not
only
how
low
He
stooped
for
our
good
,
but
also
that
He
hath
fully
accomplished
whatever
He
undertook
,
and
is
now
absolved
,
Joh.
17.
4
,
5.
and
that
the
Lords
usuall
way
is
with
His
own
,
as
it
was
with
Christ
,
to
make
their
deep
humiliation
and
lowlinesse
of
mind
go
before
their
highest
exaltation
and
honour
,
Prov.
15.
33.
for
,
Paul
doth
read
previous
humiliation
in
Christs
exaltation
,
and
thinks
upon
both
joyntly
;
Now
that
He
ascended
,
what
is
it
,
but
that
He
descended
?
5.
Then
do
we
think
upon
Christs
humiliation
and
abasement
aright
,
when
we
consider
it
in
its
greatest
depth
and
lowest
step
unto
which
He
demitted
Himself
,
even
to
the
lowest
parts
of
the
earth
:
for
therein
we
may
see
the
greatnesse
of
His
love
,
the
depth
of
our
misery
,
and
the
full
sufficiency
of
the
price
paid
by
Christ
in
the
state
of
His
humiliation
,
in
order
to
our
delivery
;
He
also
descended
first
into
the
lower
parts
of
the
earth
:
by
which
is
not
meaned
the
place
of
the
damned
,
nor
any
place
near
to
that
,
where
the
souls
of
the
Patriarchs
were
before
Christs
death
,
as
the
Papists
affirm
;
this
being
contrary
to
Scripture
,
affirming
that
Christs
soul
was
after
death
to
be
in
heaven
,
Luk.
23.
43.
and
that
the
souls
of
the
Patriarchs
were
there
also
,
Luke
16.
22
,
23
,
25
,
26.
but
hereby
,
as
I
shew
in
the
exposition
,
is
meaned
His
conception
and
buriall
,
with
all
the
other
steps
of
His
humiliation
interveening
.
Vers.
10.
He
that
descended
,
is
the
same
also
that
ascended
up
far
above
all
heavens
,
that
He
might
fill
all
things
.
)
THe
Apostle
,
in
the
explication
and
application
of
the
cited
testimony
,
doth
,
next
,
shew
what
it
expresly
holdeth
forth
,
to
wit
,
Christs
ascension
;
and
illustrates
it
from
this
,
that
the
person
who
ascended
,
though
now
made
man
,
was
the
same
with
him
who
descended
to
take
on
the
nature
of
man
.
2.
That
He
ascended
to
the
highest
heavens
,
the
seat
of
eternall
glory
,
far
above
those
visible
heavens
,
not
only
in
situation
,
but
also
in
duration
and
glory
,
and
are
called
the
heaven
of
heavens
,
(
1
King
.
8.
27.
)
the
third
heavens
,
(
2
Cor.
12.
3.
4.
)
and
sometime
simply
by
the
name
of
heavens
,
Act.
3.
21.
And
,
thirdly
,
from
the
end
of
His
ascending
,
even
to
fill
all
things
,
not
all
places
,
with
His
bodily
presence
,
(
for
Him
must
the
heavens
contain
,
Act.
3.
21.
)
but
that
He
might
fulfill
all
prophesies
concerning
Himself
,
and
all
those
parts
of
His
mediatory
Office
,
which
were
yet
to
be
performed
in
heaven
:
and
particularly
,
that
He
might
fill
His
Church
,
and
all
the
members
thereof
,
(
which
are
His
all
,
even
His
whole
body
,
Joh.
6.
45.
)
with
a
large
and
plentifull
measure
of
the
gifts
and
graces
of
His
spirit
,
Joh.
7.
39.
according
as
was
foretold
in
the
cited
testimony
.
Doct
1.
The
distinction
of
natures
in
Christ
after
His
incarnation
,
doth
not
infer
a
distinction
of
persons
in
Him
;
He
remaineth
one
person
still
:
for
,
the
Apostle
speaketh
of
Him
after
incarnation
,
as
of
one
;
He
that
descended
,
is
the
same
also
that
ascended
.
2.
Jesus
Christ
remaineth
one
and
the
same
person
after
His
assuming
the
humane
nature
unto
Himself
with
that
which
He
was
before
,
so
that
neither
is
the
person
of
God-man
,
Mediator
,
any
third
thing
,
made
up
,
or
compounded
of
both
those
natures
,
neither
did
the
humane
nature
add
any
thing
,
before
wanting
,
to
make
up
,
perfect
,
or
work
any
alteration
in
the
personall
substance
of
the
Son
of
God
:
only
the
humanity
of
Christ
,
being
destitute
of
any
personal
subsistance
of
its
own
,
is
,
as
it
were
,
ingrafted
in
the
second
person
of
the
God-head
,
the
Son
of
God
,
and
doth
subsist
in
Him
:
for
,
Paul
sheweth
that
He
who
ascended
,
being
now
God-man
,
is
the
same
with
Him
who
descended
before
His
incarnation
;
He
that
descended
,
is
the
same
also
that
ascended
.
3.
By
vertue
of
this
personall
union
betwixt
the
divine
and
humane
nature
of
Christ
,
there
ariseth
such
a
communion
of
the
distinct
properties
of
each
nature
,
that
those
things
,
which
are
proper
only
to
the
one
nature
,
are
ascribed
to
the
whole
person
:
for
,
the
same
person
is
said
here
to
descend
and
ascend
,
though
He
did
descend
,
to
wit
,
improperly
,
as
God
,
not
by
change
of
place
,
but
by
assuming
to
Himself
the
humane
nature
,
and
did
ascend
properly
by
change
of
place
,
as
he
was
man
,
and
according
to
His
humane
nature
;
He
that
descended
,
is
the
same
also
that
ascended
.
4.
Then
do
we
profitably
think
on
Christs
exaltation
,
when
we
extend
our selves
unto
the
utmost
to
look
upon
the
height
of
that
honour
and
glory
,
unto
which
the
humane
nature
,
assumed
by
Christ
,
is
now
exalted
;
that
so
we
may
be
the
more
taken
up
with
admiration
,
Heb.
2.
6
,
&c.
and
the
more
encouraged
in
hopes
of
through-bearing
,
as
knowing
that
our
head
and
neer
kins-man
is
already
possessed
of
glory
,
and
resideth
there
,
as
our
great
and
powerfull
Atturney
and
Agent
to
minde
our
everlasting
concernments
,
as
His
own
,
Heb.
7.
25.
for
,
Paul
holdeth
forth
His
exaltation
to
be
considered
thus
,
when
in
stead
of
what
was
said
in
the
Psalm
.
He
ascended
up
on
high
,
he
saith
here
,
He
ascended
up
far
above
all
heavens
.
5.
Though
Christ
did
furnish
His
Church
with
a
competent
measure
of
gifts
and
graces
,
even
before
His
ascension
or
incarnation
,
Heb.
1.
1.
yet
,
it
pleased
the
Lord
to
suspend
the
pouring
forth
of
His
Spirit
in
such
a
large
and
plentifull
measure
upon
His
Church
both
of
Jews
and
Gentiles
,
untill
Christ
,
having
overcome
and
spoiled
principalities
and
powers
by
His
death
,
had
risen
again
,
ascended
,
and
taken
actuall
possession
of
His
Kingdom
;
that
so
the
glorious
state
of
His
Church
and
subjects
,
as
it
now
is
under
the
Gospel
,
might
not
go
before
,
but
follow
after
the
glory
of
their
King
and
Head
:
for
,
saith
he
,
He
ascended
,
that
He
might
fill
all
things
.
6.
The
way
of
Christ
with
His
own
,
especially
with
His
Church
in
generall
,
is
such
,
that
what
is
sad
and
grievous
in
it
,
in
one
respect
,
is
joyous
and
advantageous
unto
them
in
another
;
for
,
Christs
removall
of
His
bodily
presence
,
was
sad
to
His
Disciples
,
Joh.
16.
6.
and
yet
a
forerunner
of
much
good
;
He
ascended
,
that
He
might
fill
all
things
.
7.
So
large
,
and
inexhaustible
is
that
fountain
of
fulnesse
in
Christ
,
our
exalted
Lord
,
that
,
though
all
His
followers
and
subjects
be
but
empty
things
in
themselves
;
yet
,
He
can
fill
,
not
only
one
,
but
all
,
and
all
as
well
as
one
,
yea
and
He
doth
really
fill
them
,
even
here
,
to
wit
,
with
a
fulnesse
answerable
to
their
present
state
of
child-hood
and
imperfection
,
a
fulnesse
of
grace
in
respect
of
parts
,
though
not
of
degrees
:
for
,
this
was
the
end
of
His
ascension
,
that
He
might
fill
all
things
.
Vers.
11.
And
He
gave
some
,
apostles
:
and
some
,
prophets
;
and
some
,
evangelists
:
and
some
,
pastours
,
and
teachers
.
THe
Apostle
,
fourthly
,
in
this
first
branch
of
that
generall
argument
for
union
,
confirmeth
and
illustrateth
what
he
spake
concerning
diversity
of
gifts
given
by
Christ
,
by
giving
an
instance
thereof
,
not
in
gifts
,
but
in
the
severall
Offices
and
Office-bearers
in
the
Church
:
which
is
all
one
,
as
if
he
had
given
an
instance
in
the
variety
of
gifts
,
seing
Christ
imployeth
none
in
any
office
,
but
whom
He
doth
furnish
in
some
measure
with
gifts
answerable
to
the
imployment
.
Neither
doth
he
enumerate
all
those
Office-bearers
,
which
Christ
hath
appointed
in
His
Church
(
See
others
besides
,
1
Tim.
5.
17.
Acts
6.
2
,
3.
)
but
only
so
many
as
are
sufficient
to
his
present
scope
,
even
those
who
labour
in
the
Word
and
Sacraments
,
whose
various
gifts
are
most
conspicuous
in
the
spirituall
edification
of
the
Church
.
Of
which
he
reckoneth
five
,
and
saith
of
them
all
,
that
Christ
did
give
them
at
His
ascension
,
though
He
did
send
forth
some
of
those
,
to
wit
,
the
Apostles
before
then
,
Matth.
10.
1.
Joh.
20.
21.
The
reason
whereof
,
is
,
because
not
only
some
were
then
added
to
the
Apostles
,
as
Act.
1.
26.
Act.
9.
15.
but
also
all
of
them
were
then
solemnly
installed
,
and
publickly
confirmed
in
their
office
by
Christ
,
in
His
visible
pouring
forth
the
gifts
of
the
Spirit
in
an
extraordinary
measure
upon
them
,
Act.
2.
3
,
4.
Of
which
five
,
there
were
three
extraordinary
Office-bearers
to
continue
for
a
time
only
,
first
,
Apostles
,
the
severall
characters
of
which
office
,
see
upon
Col.
ver.
1.
doct.
2.
to
which
this
one
is
to
be
further
added
,
that
an
Apostle
behoved
to
have
seen
Christ
in
the
flesh
,
1
Cor.
9.
1.
Secondly
,
Prophets
who
those
were
,
see
upon
Eph.
3.
ver.
5.
Thirdly
,
Evangelists
,
not
those
who
wrote
the
History
of
the
Gospel
,
whereof
some
were
Apostles
,
as
Matthew
and
John
,
but
others
,
who
being
called
mediately
by
the
Apostles
(
2
Tim.
1.
6.
)
were
their
companions
in
travels
,
Gal.
2.
1
,
3.
and
sent
out
by
them
,
as
occasion
offered
,
to
settle
and
water
such
Churches
as
the
Apostles
had
planted
,
1
Cor.
3.
6.
1
Tim.
1.
3.
and
there
to
remain
,
not
constantly
,
but
untill
the
Apostles
should
recall
them
,
2
Tim.
4.
9.
such
were
Timothy
,
Titus
,
Sylvanus
,
Apollos
and
Tychicus
,
&c.
The
other
two
are
ordinary
Office-bearers
,
Pastors
and
Teachers
;
I
say
,
two
,
though
the
disjunctive
particle
some
,
be
not
cast
in
between
them
:
for
,
they
are
distinguished
,
Rom.
12.
7.
8.
and
the
exercise
of
their
respective
offices
,
is
distinguished
also
,
1
Cor.
12.
8.
so
that
by
the
Pastors
are
meaned
those
,
who
,
besides
their
ability
to
open
up
the
Text
of
Scripture
in
some
measure
,
are
chiefly
gifted
with
the
word
of
Wisdom
,
wisely
,
and
powerfully
to
apply
the
Word
for
working
upon
the
affections
,
as
the
matter
requireth
;
and
the
Teacher
is
he
,
who
is
gifted
with
the
word
of
Knowledge
,
or
ability
to
open
up
the
mind
of
God
in
Scripture
,
establishing
Truth
,
and
confuting
Error
,
without
insisting
much
upon
particular
application
:
which
office
,
because
of
the
Churches
poverty
,
is
confined
to
the
schools
,
and
the
ordinary
exercise
of
it
before
the
people
left
upon
the
Pastor
.
Doct.
1.
As
the
Father
Son
and
holy
Ghost
are
one
and
the
same
God
;
so
they
do
all
concur
in
one
for
bringing
about
the
Churches
good
:
and
this
in
a
speciall
manner
,
by
sending
forth
Ministers
to
feed
the
flock
and
furnishing
them
with
competent
gifts
:
for
,
what
is
here
spoken
of
Christ
,
is
some
times
ascribed
to
God
the
Father
,
1
Cor.
12.
28.
and
sometimes
unto
the
holy
Ghost
,
1
Cor.
12.
11.
And
he
gave
some
Apostles
,
&c.
2.
It
is
the
prerogative
of
Christ
the
King
and
head
of
His
Church
,
to
appoint
the
severall
sorts
of
offices
,
and
Office-bearers
in
His
Church
:
neither
is
it
in
the
power
of
any
whomsoever
,
whether
Kings
or
Churches
,
to
add
to
,
or
diminish
from
any
thing
appointed
by
Him
herein
:
for
,
it
is
the
prerogative
of
Jesus
Christ
to
have
given
some
,
Apostles
;
some
,
Prophets
,
&c.
3.
As
Christ
doth
put
none
in
office
,
but
whom
He
furnisheth
with
gifts
;
so
we
are
not
to
exercise
our
gifts
in
a
disorderly
way
,
but
within
the
compasse
of
our
stations
,
and
in
those
offices
unto
which
we
are
called
by
God
:
for
,
so
much
doth
the
Apostle
teach
,
while
,
proving
the
variety
of
gifts
,
he
giveth
an
instance
in
those
diverse
offices
wherein
those
gifts
are
to
be
exercised
,
And
he
gave
some
,
Apostles
;
some
,
Prophets
,
&c.
4.
The
gifts
,
which
God
bestoweth
upon
His
publick
Ministers
for
the
work
of
the
Ministery
,
are
the
prime
and
chief
of
all
those
gifts
which
the
Lord
Christ
doth
bestow
upon
His
Church
,
and
much
to
be
preferred
to
the
private
gifts
of
others
,
in
so
far
especially
,
as
they
are
the
ordinary
mean
appointed
by
God
for
working
saving
Grace
,
Rom.
10.
14
,
15.
for
therefore
is
it
,
that
the
Apostle
not
only
here
,
but
else
where
,
(
Rom.
12.
6.
1
Co●
.
12.
28.
)
being
to
give
an
induction
of
those
various
gifts
,
bestowed
by
Christ
upon
His
Church
,
doth
begin
with
,
and
insist
mainly
on
those
gifts
,
which
are
given
to
His
publick
Ministers
and
preachers
of
the
Word
;
He
gave
some
,
Apostles
;
some
,
Prophets
.
5.
A
Ministery
sent
by
Christ
,
and
sufficiently
furnished
with
ministeriall
gifts
for
the
conscientious
discharge
of
that
calling
,
is
a
singular
gift
of
God
unto
a
people
,
whereby
Christ
doth
supply
the
want
of
His
bodily
presence
among
them
,
and
bringeth
about
the
edification
of
His
Church
,
as
effectually
as
if
He
Himself
were
present
upon
earth
,
Joh.
14.
12.
for
,
when
Christ
ascended
up
far
above
all
heavens
,
He
gave
,
in
a
special
gift
to
His
Church
,
and
as
it
were
in
supply
of
His
absence
,
some
,
Apostles
;
some
,
Prophets
.
6.
The
Lord
Christ
hath
never
appointed
such
an
office-bearer
in
his
house
as
the
Pope
,
whom
Papists
call
the
visible
head
of
the
universal
Church
on
earth
,
supplying
the
room
and
place
of
Christ
now
absent
in
heaven
;
nor
yet
of
a
Lord
prelate
,
commonly
called
Bishop
,
who
,
according
to
the
maintainers
of
that
office
,
is
one
entrusted
with
the
actual
oversight
of
many
Congregations
,
and
of
whole
Provinces
,
with
a
degree
of
authority
flowing
from
their
office
,
over
and
above
all
the
Ministers
of
Jesus
Christ
within
those
bounds
:
for
,
if
Christ
had
appointed
those
great
Offices
and
office-bearers
as
necessary
in
His
house
,
how
should
the
Apostle
have
passed
them
over
,
not
only
in
all
other
places
,
where
he
speaketh
of
this
purpose
,
but
also
here
,
where
he
is
reckoning
forth
those
gifts
and
offices
which
Christ
,
ascending
to
heaven
,
hath
appointed
to
supply
in
a
special
manner
the
want
of
His
bodily
presence
upon
earth
?
which
without
all
doubt
should
be
most
supplied
by
those
,
if
they
were
of
His
appointment
:
and
therefore
,
though
the
office
of
ruling
Elder
and
Deacon
be
not
so
necessary
to
be
here
mentioned
;
Yet
,
those
great
Offices
,
the
mentioning
whereof
would
have
been
so
subservient
to
his
purpose
,
could
not
be
well
omitted
:
Now
,
none
of
those
are
here
;
for
he
gave
some
,
Apostles
;
some
,
Prophets
,
&c.
7.
The
Lord
Christ
hath
not
intrusted
all
with
a
publick
office
in
His
house
,
but
some
only
,
to
whom
the
rest
ought
to
submit
themselves
,
and
obey
in
the
Lord
,
Heb.
13.
17.
Neither
are
all
Office-bearers
intrusted
with
one
and
the
same
office
;
and
therefore
not
indued
with
the
same
measure
of
gifts
and
parts
,
so
that
we
are
not
to
measure
all
by
some
,
rejecting
others
,
who
come
not
up
in
all
things
to
those
:
for
,
He
gave
some
,
Apostles
;
some
,
Prophets
;
some
,
Evangelists
,
&c.
some
only
,
and
not
all
.
8.
The
Lord
hath
alwayes
raised
,
and
yet
will
raise
up
men
in
His
Church
according
to
what
the
exigence
of
the
times
requireth
:
and
though
we
have
not
ground
to
look
for
men
extraordinary
,
whether
for
gifts
or
office
;
Yet
for
men
singularly
assisted
in
their
ordinary
stations
,
when
the
important
affairs
of
the
Church
do
call
for
such
:
for
,
here
,
when
there
were
extraordinary
things
to
be
done
,
the
first
foundations
of
the
Christian
Church
to
be
laid
,
the
Canon
of
Scripture
to
be
compleated
,
the
Jewish
way
of
Religion
,
once
established
by
God
,
to
be
put
down
,
the
Lord
Christ
sendeth
forth
extraordinary
office-bearers
,
and
extraordinarily
assisted
:
for
,
to
bring
all
this
about
,
He
gave
some
,
Apostles
;
some
,
Prophets
;
some
,
Evangelists
.
9.
So
wise
and
mercifull
is
the
Lord
Christ
,
that
He
doth
not
overburthen
His
servants
too
much
,
but
where
their
work
goeth
beyond
their
strength
,
He
hath
sufficiently
provided
how
a
part
of
their
burden
may
be
taken
on
by
others
:
for
,
the
work
of
laying
the
foundations
of
the
Christian
Church
,
being
too
heavie
for
the
twelve
Apostles
,
He
did
allow
them
co-workers
and
fellow-helpers
,
even
the
Prophets
and
Evangelists
;
He
gave
some
,
Apostles
;
some
,
Prophets
;
some
,
Evangelists
,
&c.
10.
Whatever
is
done
in
the
Church
of
Christ
according
to
His
order
,
though
mediately
by
the
hands
of
men
,
Christ
will
own
it
,
as
if
it
were
done
immediately
by
Himself
:
which
holdeth
especially
in
the
Churches
calling
of
fit
men
to
the
work
of
the
Ministery
,
according
to
the
order
appointed
by
Christ
:
for
,
he
maketh
the
calling
of
ordinary
Pastors
and
Teachers
,
though
it
be
mediate
only
,
and
by
men
,
to
be
from
Christ
,
as
well
as
the
immediate
extraordinary
calling
of
the
Apostles
;
He
gave
some
,
Apostles
;
some
Pastors
and
Teachers
.
11.
As
it
is
needfull
that
both
the
judgments
of
people
be
informed
,
and
their
affections
wrought
upon
,
and
as
God
hath
furnished
His
servants
with
answerable
gifts
for
effectuating
both
;
so
we
are
not
to
despise
either
of
those
sorts
of
gifts
,
neither
the
sound
,
plain
,
able
,
teaching
gift
,
though
it
be
not
so
operative
or
taking
upon
the
affections
;
nor
yet
the
pithy
,
moving
,
pastorall
gift
that
worketh
upon
the
affections
,
though
it
be
not
accompanied
with
profound
knowledge
and
great
learning
in
those
who
have
it
:
for
,
the
Lord
dispenseth
both
those
gifts
,
and
oftimes
not
to
the
same
person
;
He
gave
Pastors
and
Teachers
.
Vers.
12.
For
the
perfecting
of
the
Saints
,
for
the
work
of
the
ministery
,
for
the
edifying
of
the
body
of
Christ
.
THe
Apostle
,
having
thus
far
enlarged
himself
upon
the
first
branch
of
that
general
argument
for
union
,
taken
from
the
diversity
of
gifts
in
the
Church
,
to
wit
,
because
they
all
came
from
one
and
the
same
author
,
he
doth
now
fall
upon
its
second
branch
,
inforcing
unity
notwithstanding
the
diversity
of
gifts
and
offices
,
because
they
are
all
given
for
promoting
one
and
the
same
end
:
which
end
,
is
,
first
,
propounded
in
this
verse
in
three
different
expressions
,
all
tending
much
to
the
same
purpose
,
but
with
some
difference
in
regard
of
three
sorts
of
persons
,
to
whom
the
ministerial
function
hath
reference
.
First
,
in
regard
of
the
Saints
,
or
people
,
the
end
of
the
Ministery
is
to
perfect
them
,
that
is
,
to
bring
them
out
of
that
disorderly
,
disjoynted
and
confused
frame
,
posture
and
condition
wherein
they
are
,
and
to
fix
them
in
a
well-ordered
,
compact
spiritual
frame
and
state
,
which
is
attained
when
they
are
joyned
to
Christ
by
faith
,
and
one
to
another
by
love
:
for
,
the
word
signifieth
to
prepare
,
fit
and
dispose
things
in
an
orderly
frame
,
Rom.
9.
-22.
and
especially
such
things
as
were
before
rent
asunder
,
Mark
1.
19.
or
out
of
their
own
due
place
and
order
,
as
disjoynted
members
,
with
allusion
to
which
,
the
word
is
used
,
Gal.
6.
1.
Secondly
,
in
regard
of
themselves
who
are
in
office
and
accordingly
gifted
:
the
end
of
their
gifts
and
office
,
is
,
that
they
may
labour
diligently
in
all
the
duties
of
their
calling
,
which
is
only
a
subordinate
end
,
and
relative
to
the
other
two
as
a
mean
.
Thirdly
,
in
regard
of
Christ
,
it
is
that
all
Believers
,
being
so
perfected
and
joyned
together
,
as
stones
of
a
building
,
by
the
work
of
the
Ministery
,
may
become
His
mysticall
body
,
to
whom
He
will
perform
all
the
duties
of
an
head
.
Doct.
1.
That
severall
offices
and
various
gifts
are
all
given
for
promoting
one
and
the
same
end
,
and
for
promoting
those
ends
in
particular
,
which
are
expressed
in
the
Text
,
is
a
strong
argument
to
keep
off
emulations
and
rents
,
because
of
those
,
and
to
endeavour
after
unity
and
peace
;
seing
division
and
strife
do
marre
the
spirituall
orderly
frame
of
the
Church
,
divert
from
the
main
work
of
the
Ministery
,
and
obstruct
the
edification
of
the
body
of
Christ
,
and
so
do
crosse
those
main
ends
in
all
respects
,
for
which
all
gifts
and
offices
are
given
:
for
,
the
Apostle
inforceth
unity
from
the
diversity
of
gifts
and
offices
,
upon
this
consideration
,
that
all
are
given
for
the
promoting
of
those
ends
,
even
for
perfecting
the
Saints
for
the
work
of
the
Ministery
,
&c.
2.
That
publick
gifts
and
gifted
Ministers
are
sent
to
,
or
continued
in
any
place
by
God
,
is
for
the
sake
of
the
Elect
there
,
and
to
bring
about
their
salvation
:
so
that
though
the
Word
be
preached
and
Ordinances
dispensed
,
even
to
reprobates
to
make
them
the
more
inexcusable
,
and
because
they
are
joyned
in
one
civill
society
and
externall
Church-fellowship
with
the
Elect
;
yet
if
God
had
none
of
His
own
to
be
wrought
upon
by
the
Ministery
in
a
Congregation
,
Place
,
or
Nation
,
it
is
more
than
probable
He
should
not
send
His
Ordinances
there
at
all
:
for
,
all
the
ends
of
Christs
sending
a
Ministery
,
do
relate
chiefly
to
the
Elect
,
even
for
perfecting
the
Saints
,
for
edifying
the
body
of
Christ
.
3.
Whatever
outward
,
civill
order
may
be
among
a
people
destitute
of
the
Gospel
;
yet
as
to
their
spirituall
concernments
,
they
are
wholly
out
of
frame
,
rent
and
torn
,
even
a
disorderly
confused
masse
and
heap
,
as
being
at
enmity
with
God
,
Rom.
8.
7.
and
destitute
of
all
sound
,
solide
and
spirituall
unity
among
themselves
,
Rom.
3.
13
,
14
,
15.
for
,
seing
the
end
of
the
Ministery
is
to
perfect
the
Saints
,
that
is
,
to
bring
them
to
an
orderly
spirituall
frame
,
it
is
supposed
,
that
before
a
Ministery
be
sent
unto
them
they
are
not
perfect
,
but
wholly
out
of
frame
.
4.
Even
the
Elect
already
converted
,
are
sometimes
out
of
frame
,
their
spirituall
faculties
,
as
it
were
,
disjoynted
and
unable
to
move
,
or
stir
,
Psal.
51.
10.
and
one
of
them
rent
asunder
from
another
through
prejudices
,
passion
,
love
to
self
interest
,
and
such
like
,
Act.
15.
39
,
for
otherwise
there
should
be
but
small
need
of
a
Ministery
toward
them
,
the
great
end
whereof
,
is
to
place
those
things
which
are
disorderly
in
a
right
frame
,
to
joyn
together
things
which
are
rent
asunder
,
to
recover
strength
and
motion
to
these
things
which
are
rendered
weak
,
by
being
out
of
their
right
place
,
as
the
word
,
rendered
perfecting
,
doth
signifie
;
for
perfecting
the
Saints
.
5.
A
publick
Ministery
and
the
exercise
thereof
,
is
the
ordinary
mean
appointed
by
the
Lord
Christ
for
perfecting
the
Saints
and
edifying
the
body
of
Christ
,
whether
by
converting
those
of
the
Elect
who
are
yet
in
their
unregenerate
state
,
Rom.
10.
17.
Or
,
by
confirming
and
establishing
those
who
are
already
converted
,
Col.
4.
12.
and
making
them
to
grow
,
Col.
1.
28.
or
restoring
them
when
they
are
overtaken
in
a
fault
,
1
Tim:
5.
20.
and
therefore
it
is
a
most
necessary
ordinance
,
without
which
those
great
ends
in
an
ordinary
way
cannot
be
attained
:
for
,
He
maketh
the
ministeriall
offices
formerly
mentioned
,
the
means
of
perfecting
the
Saints
,
and
of
edifying
the
body
of
Christ
.
6.
The
highest
office
that
is
enjoyed
by
any
within
the
Church
,
is
only
a
Ministery
and
service
,
and
not
a
lordly
dominion
over
the
flock
of
Christ
:
for
,
he
calleth
the
forementioned
offices
,
even
the
highest
of
them
(
the
office
of
the
Apostles
it self
not
being
excepted
)
a
Ministery
,
or
service
;
for
the
work
of
the
Ministery
.
7.
Ministers
are
not
called
to
idlnesse
,
or
to
live
like
lazie
drones
wasting
the
Churches
revenue
,
without
executing
the
office
for
which
it
is
given
.
They
are
called
to
work
and
improve
their
talents
and
gifts
in
that
laborious
work
of
perfecting
the
Saints
and
edifying
the
body
of
Christ
:
for
,
this
he
maketh
the
end
of
those
gifts
and
offices
in
regard
of
those
to
whom
they
are
given
,
even
the
work
of
the
Ministery
.
8.
The
gaining
of
souls
to
God
,
and
carrying
on
the
work
of
grace
in
those
who
are
gained
to
some
perfection
,
doth
meet
with
so
much
opposition
,
what
from
within
,
and
what
from
without
,
what
from
men
,
what
from
devils
,
and
what
from
a
mans
own
heart
,
2
Cor.
10.
-4
,
5.
that
the
ministeriall
office
which
is
imployed
for
bringing
those
about
,
is
no
easie
task
:
It
is
a
work
,
and
such
,
as
,
though
it
be
a
worthy
work
,
1
Tim.
3.
1.
yet
,
it
is
a
weighty
and
laborious
work
:
a
work
that
will
take
up
the
whole
man
,
and
being
rightly
minded
,
will
give
the
painfull
and
consciencious
Minister
little
time
for
any
other
work
,
1
Tim.
4.
15.
for
,
he
casteth
this
second
end
,
relating
to
the
Ministers
themselves
,
in
the
middle
betwixt
the
other
two
;
because
it
relateth
to
them
,
as
a
mean
to
the
end
;
and
to
shew
,
it
is
not
naked
gifts
,
or
the
credit
of
the
office
which
will
bring
about
those
ends
,
but
the
painfull
exercise
and
discharge
of
them
;
for
the
work
of
the
Ministery
.
9.
The
work
of
the
Ministery
,
if
rightly
gone
about
,
is
an
uniting
work
of
the
Church
of
Christ
:
It
s
great
end
,
and
to
which
all
it
s
other
ends
are
subordinate
,
being
to
unite
souls
,
as
so
many
stones
in
a
building
,
or
as
so
many
members
in
the
body
,
first
,
to
Christ
the
foundation
of
this
building
,
and
head
of
this
body
,
by
bringing
them
up
to
believe
in
Him
;
and
next
,
one
to
another
,
by
bringing
them
up
to
mutuall
love
,
and
all
the
duties
thereof
,
and
especially
to
mutuall
for
bearance
,
and
the
study
of
unity
and
peace
:
for
,
he
maketh
this
the
great
and
last
end
of
the
work
of
the
Ministery
,
even
,
the
edifying
of
the
body
of
Christ
,
that
is
,
the
Church
:
(
See
wherefore
it
is
so
called
,
chap.
1.
23.
)
The
word
edifying
is
borrowed
from
masons
,
whose
great
work
is
,
having
prepared
the
stones
apart
,
to
joyn
them
most
firmly
,
both
to
the
foundation
and
among
themselves
.
Vers.
13.
Till
we
all
come
in
the
unity
of
the
faith
,
and
of
the
knowledge
of
the
Son
of
God
,
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
IN
the
next
place
,
he
doth
severall
wayes
illustrate
and
explain
what
he
presently
spake
of
that
great
end
intended
to
be
brought
about
by
the
Ministery
and
ministeriall
gifts
.
And
first
,
he
illustrateth
it
in
this
verse
,
from
the
term
of
its
duration
,
by
shewing
how
long
(
not
all
those
forementioned
offices
,
ver.
11.
but
)
that
work
of
the
Ministery
in
edifying
the
body
of
Christ
,
spoken
of
,
ver.
12.
shall
continue
and
last
;
The
term
whereof
,
in
a
word
,
is
the
day
of
Judgement
:
And
it
is
set
forth
by
three
expressions
,
the
latter
whereof
,
is
a
further
explication
of
the
former
,
and
all
of
them
do
hold
forth
that
high
degree
of
perfection
,
which
the
Church
shall
not
obtain
before
that
day
;
And
first
,
he
sheweth
that
work
is
to
continue
untill
all
the
Elect
(
some
whereof
are
not
yet
born
,
much
lesse
called
,
and
some
of
those
who
are
called
,
do
differ
in
many
things
among
themselves
)
do
come
or
meet
(
for
so
the
word
may
read
)
in
that
compleat
unity
,
not
only
of
opinion
,
but
also
,
and
especially
of
heart
and
affection
,
to
be
manifested
in
that
most
perfect
and
blessed
communion
and
fellowship
,
which
the
Saints
shall
enjoy
,
both
with
Christ
,
and
amongst
themselves
in
glory
,
called
the
unity
of
faith
,
as
having
its
first
rise
from
faith
;
however
faith
,
as
to
the
distance
from
Christ
implied
in
it
,
shall
then
cease
,
1
Cor.
13.
12.
which
grace
of
faith
he
describeth
to
be
the
knowledge
of
the
Son
of
God
;
or
,
as
the
word
signifieth
,
the
acknowledgement
of
Him
,
which
speaketh
somewhat
more
than
our
simple
knowing
of
Him
,
even
a
knowing
Him
as
our
own
,
and
with
a
speciall
application
to
our selves
,
and
so
as
we
give
due
honour
,
respect
and
reverence
to
Him
:
See
upon
chap.
1.
ver.
17.
doct.
10.
Secondly
,
He
sheweth
what
unity
of
faith
he
meaneth
,
even
that
which
the
Church
and
all
her
members
shall
attain
to
,
being
come
to
the
state
and
degree
of
perfection
in
the
life
to
come
;
which
state
is
here
called
a
perfect
man
,
or
a
man
come
to
full
and
perfect
age
;
because
that
state
shall
be
to
the
Church
,
and
all
her
lively
members
,
as
their
ripe
and
compleat
age
,
in
comparison
of
their
infancy
,
childehood
and
growing
age
here
in
the
world
.
Thirdly
,
he
sheweth
when
the
Church
shall
come
to
her
ripe
and
manly
age
,
to
wit
,
when
she
attaineth
that
measure
of
perfection
;
(
called
her
stature
,
with
allusion
to
the
ripe
age
of
a
man
,
when
he
is
come
to
his
full
stature
)
That
measure
,
I
say
,
of
perfection
,
which
Christ
shall
fill
them
with
in
glory
,
or
whereby
Christ
mysticall
shall
be
fully
compleat
,
there
being
none
of
His
Members
then
wanting
,
and
all
of
them
come
to
their
perfect
growth
,
or
a
measure
of
perfection
answering
,
though
not
in
equality
,
yet
in
likenesse
and
conformity
to
that
fulnesse
of
perfection
which
is
in
their
head
Christ
,
to
whom
all
the
members
of
this
mystical
body
shall
be
in
some
measure
conform
in
glory
,
1
Cor.
15.
49.
This
stature
of
the
fulnesse
of
Christ
may
be
taken
any
or
all
of
those
wayes
,
for
they
all
agree
in
one
and
the
same
measure
of
perfection
.
Doct.
1.
The
edification
of
the
body
of
Christ
,
is
a
work
that
shall
be
continually
in
motion
,
and
on
foot
,
untill
all
that
are
given
to
Christ
of
the
Father
,
no
not
one
being
wanting
even
all
the
Members
of
this
mystical
body
,
be
effectually
called
and
united
with
Christ
the
head
,
and
among
themselves
,
and
every
one
of
them
attain
to
their
full
and
perfect
measure
of
spirituall
growth
,
so
,
that
Christ
shall
never
want
a
Church
of
Believers
,
while
the
world
endureth
:
for
,
the
tearm
,
to
which
that
edifying
work
,
mentioned
,
ver.
12.
shall
continue
,
is
,
untill
we
all
come
to
the
unity
of
the
faith
.
2.
The
Ministery
of
the
Gospel
is
a
standing
ordinance
untill
Christs
second
coming
;
neither
are
there
any
other
Church-offices
to
be
given
by
Christ
to
the
Church
for
edifying
His
body
but
those
which
are
already
given
in
the
grant
of
the
Gospel
:
and
therefore
those
are
to
continue
either
more
visibly
or
hidly
in
some
one
place
or
other
,
in
despight
of
men
and
devils
unto
the
end
of
the
world
,
Matth.
28.
20.
for
,
this
work
of
the
Ministery
in
edifying
the
body
,
spoken
of
,
ver.
12.
is
to
continue
untill
we
all
come
to
the
unity
of
the
faith
.
3.
There
is
none
,
no
,
not
the
most
eminent
Saints
on
earth
,
who
are
above
the
ordinance
of
the
Ministrie
,
so
as
to
stand
in
no
need
of
it
,
or
to
be
without
reach
of
being
bettered
by
it
:
even
Ministers
themselves
must
be
wrought
upon
,
and
edified
by
this
Ordinance
,
otherwise
they
do
not
what
they
ought
in
saving
both
themselves
and
others
,
1
Tim.
4.
16.
for
,
even
Paul
reckoneth
himself
among
those
whom
the
Ministery
was
to
have
its
due
effects
upon
,
while
he
saith
,
not
ye
all
,
but
we
all
come
to
the
unity
of
the
faith
.
4.
As
the
Elect
by
nature
are
far
removed
from
God
,
from
Christ
,
and
one
from
another
;
So
their
great
work
,
when
once
converted
,
should
be
and
in
a
great
part
will
be
,
to
tend
and
advance
by
degrees
towards
a
compleat
union
and
communion
with
God
,
and
with
one
another
in
God
,
as
the
great
scope
they
aim
at
,
and
the
point
or
center
,
which
they
propose
unto
themselves
to
meet
in
:
for
,
the
former
of
those
is
supponed
,
and
the
latter
expressed
while
he
saith
,
till
we
all
come
,
or
meet
in
the
unity
,
&c
,
5.
This
perfect
union
and
communion
of
all
Believers
.
with
God
,
and
with
one
another
in
God
,
is
not
attained
at
the
first
;
yea
,
not
in
this
life
,
nor
before
the
resurrection
:
untill
then
there
will
be
alwayes
some
alienation
and
distance
,
not
only
from
God
,
2
Cor.
5.
6.
but
also
among
themselves
,
and
that
both
in
their
judgements
and
affections
,
1
Cor.
13.
9.
for
,
he
saith
,
till
we
come
in
the
unity
:
which
implieth
,
there
will
be
some
time
before
we
come
at
it
,
even
till
the
Church
be
a
perfect
man
in
glory
.
6.
Diversity
of
gifts
bestowed
upon
Ministers
,
and
the
exercise
of
them
in
the
work
of
the
Ministery
,
is
the
ordinary
mean
,
appointed
of
God
for
working
up
the
body
of
Christ
to
this
unity
;
and
therefore
ought
not
to
be
occasion
unto
the
people
of
strife
and
emulation
,
schism
or
faction
,
1
Corinth.
3.
4.
much
lesse
should
they
be
improven
by
Ministers
for
begettting
,
or
entertaining
divisions
or
rents
,
either
among
themselves
,
or
in
the
Church
of
God
,
Phil.
1.
15
,
16.
for
,
he
sheweth
the
work
of
the
Ministery
,
(
ver.
12.
)
diversity
of
offices
(
ver.
11.
)
and
diverse
measures
of
gifts
and
graces
,
(
ver.
7.
)
are
all
given
to
promot
this
unity
;
and
therefore
ought
not
to
raise
division
:
Till
we
all
meet
in
the
unity
.
7.
The
grace
of
faith
,
and
the
exercise
thereof
,
is
the
way
wherein
the
Saints
do
walk
towards
this
blessed
and
perfect
union
;
in
so
far
,
as
faith
uniteth
us
to
Christ
,
and
through
Christ
to
God
and
one
to
another
,
chap.
2.
15.
which
union
by
faith
,
is
a
step
towards
,
and
endeth
in
,
that
perfect
union
and
communion
with
God
and
all
the
Saints
by
sight
,
or
sense
,
which
shall
be
in
glory
,
1
Pet.
1.
9.
And
therefore
the
exercise
of
faith
,
and
closing
with
Christ
,
would
mainly
be
pressed
by
Ministers
,
and
sought
after
by
people
,
as
they
would
attain
to
unity
,
entertain
it
being
begun
here
,
or
meet
in
that
perfect
unity
hereafter
:
for
,
therefore
is
it
called
the
unity
of
faith
,
as
having
its
rise
from
that
grace
;
till
we
all
come
in
the
unity
of
the
faith
.
8.
As
faith
in
Christ
cannot
be
without
the
knowledge
of
Christ
,
and
such
a
knowledge
,
as
is
a
reall
acknowledging
of
Him
,
implying
application
and
high
esteem
of
Him
when
he
is
known
;
So
faith
cannot
find
a
sure
foundation
in
Christ
to
rest
on
,
while
He
be
taken
up
,
as
God
equal
with
the
Father
,
and
consequently
endued
with
sufficient
strength
and
worth
for
doing
all
those
things
,
for
which
the
Believer
imployeth
Him
,
for
he
describeth
faith
to
be
the
knowledge
,
or
,
acknowledgement
of
the
Son
of
God
.
9.
The
Church
and
body
of
Christ
,
in
respect
of
particular
Believers
,
the
Members
of
that
body
,
hath
its
divine
different
periods
of
age
,
as
the
infancy
of
the
Church
and
particular
Believers
,
so
called
,
because
of
their
childish
ignorance
and
infirmities
:
this
age
is
spoken
of
,
ver.
14.
Next
their
youth
and
growing
age
,
when
they
are
making
progresse
in
the
way
of
grace
towards
perfection
:
this
is
mentioned
,
ver.
15.
And
,
lastly
,
their
perfect
manly
age
,
when
grace
is
fully
perfected
in
glory
,
spoken
of
in
this
verse
.
Only
they
have
no
declining
,
fading
,
or
old
age
,
but
shall
alwayes
remain
a
perfect
man
unto
all
eternity
,
1
Thess.
4.
17.
Till
we
all
come
in
the
unity
of
the
faith
,
unto
a
perfect
man
.
See
the
exposition
.
10.
As
Believers
ought
to
aim
at
no
lower
degree
of
perfection
than
conformity
with
Christ
,
their
glorious
head
;
so
they
shall
at
last
attain
unto
it
:
they
shall
be
holy
,
harmlesse
,
undefiled
,
separate
from
sinners
,
as
He
,
Heb.
7.
26.
above
the
reach
of
all
tentations
,
as
He
,
Joh.
14.
30.
their
vile
bodies
made
conform
to
His
glorious
body
,
Philip.
3.
21.
and
both
soul
and
body
confirmed
in
that
glorious
state
,
unto
all
eternity
,
even
as
He
,
Rom.
6.
9.
that
so
there
may
be
a
due
proportion
between
the
head
and
body
of
mysticall
Christ
:
and
when
all
Believers
are
from
the
fountain
of
fulnesse
in
Christ
thus
filled
with
a
fulnesse
of
perfection
,
in
some
measure
answerable
unto
that
which
is
in
Himself
,
then
,
and
not
till
then
,
hath
mysticall
Christ
attained
His
just
stature
,
proportion
and
fulnesse
:
He
doth
in
a
manner
reckon
Himself
imperfect
,
empty
and
incompleat
,
so
long
as
one
member
of
His
mysticall
body
is
wanting
:
for
,
Paul
maketh
the
measure
of
the
Churches
perfection
,
or
manly
and
full
stature
,
to
be
the
fulnesse
of
Christ
,
to
wit
,
that
perfection
,
which
,
flowing
from
Christs
fulnesse
,
shall
compleat
Christ
mysticall
,
and
be
conform
to
that
fulnesse
of
perfection
which
is
in
Christ
:
Unto
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
Vers.
14.
That
we
henceforth
be
no
more
children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
by
the
sleight
of
men
,
and
cunning
craftinesse
,
whereby
they
lie
in
wait
to
deceive
.
HE
doth
illustrate
the
forementioned
end
of
the
Ministery
,
next
,
by
shewing
one
chief
fruit
of
that
spirituall
edification
,
unto
which
the
work
of
the
Ministery
is
subservient
,
even
the
removall
of
,
and
preservation
from
,
that
which
is
contrary
to
it
,
and
namely
from
errour
and
false
Doctrines
:
the
hazard
whereof
,
together
with
the
necessity
of
guarding
against
them
,
is
set
forth
by
three
similitudes
:
the
first
two
do
expresse
the
temper
of
those
who
are
surprized
,
or
in
danger
to
be
surprized
by
errour
.
First
,
they
are
as
little
children
,
to
wit
,
for
ignorance
of
what
is
right
,
inconstancy
in
their
choise
,
and
simplicity
,
or
easinesse
to
be
deceived
,
and
to
credit
all
.
Secondly
,
they
are
as
ships
destitute
of
skilfull
masters
,
tossed
and
carried
this
way
and
that
way
with
the
tide
and
contrary
winds
among
the
waves
and
rocks
,
even
so
are
they
with
the
tide
and
winds
of
contrary
and
diverse
Doctrines
and
opinions
,
sometimes
fluctuating
and
uncertain
what
to
choose
,
sometimes
taken
with
one
opinion
,
and
presently
changeing
it
with
another
.
The
third
similitude
expresseth
the
way
how
such
are
seduced
unto
errour
,
to
wit
,
by
the
pernicious
subtility
of
seducers
,
set
forth
,
first
,
more
obscurely
,
by
a
comparison
taken
from
the
fraud
or
sleight
of
gamsters
,
who
have
devices
,
by
cogging
a
die
,
to
make
it
cast
up
any
number
they
please
;
So
do
hereticks
,
by
wresting
Scriptures
,
force
them
to
speak
that
seemingly
which
maketh
for
the
defence
of
their
errour
,
2
Pet.
3.
16.
for
,
the
word
,
rendered
sleight
of
men
,
signifieth
the
crafty
deceiving
of
men
.
Next
,
more
plainly
,
while
that
sleight
,
or
deceiving
,
is
called
cunning
craftinesse
,
to
wit
,
in
hereticks
and
seducers
:
the
word
signifieth
a
singular
dexterity
to
do
mischief
of
any
kind
,
acquired
by
long
use
and
great
medling
in
all
affairs
.
And
lastly
,
he
sheweth
the
end
to
which
this
cunning
craftinesse
doth
tend
,
and
that
wherein
it
is
exercised
most
,
even
in
a
subtile
and
compendious
way
of
deceiving
the
simple
and
drawing
them
from
truth
to
errour
:
for
,
the
words
do
read
in
cunning
craftinesse
,
tending
to
a
compendious
subtile
art
of
deceiving
,
or
,
to
deceive
by
a
compendious
art
.
Hence
Learn
,
1.
One
singular
mean
ordained
by
God
for
preserving
us
from
the
infection
of
dangerous
errours
and
subtile
seducers
,
is
the
work
of
the
Ministery
;
and
therefore
the
work
of
Ministers
is
not
only
to
presse
holinesse
,
and
to
reprove
vice
,
but
also
to
contend
for
the
truth
,
stop
the
mouth
of
gainsayers
,
and
guard
the
Lords
people
against
infection
from
dangerous
errours
:
and
people
ought
to
cleave
unto
their
faithfull
Ministers
,
as
they
would
be
preserved
from
being
made
a
prey
to
seducing
spirits
:
for
,
Paul
doth
hold
this
forth
as
one
fruit
of
the
work
of
the
Ministery
,
mentioned
,
ver.
12.
even
that
we
henceforth
be
no
more
children
,
tossed
to
and
fro
with
every
wind
of
Doctrine
.
2.
Spirituall
edification
,
and
walking
towards
perfection
in
glory
,
doth
call-for
not
only
holinesse
of
life
,
but
also
orthodoxie
in
point
of
truth
;
heresie
and
errour
being
as
great
impediments
in
that
spirituall
building
,
and
as
palpable
deviations
from
the
way
to
heaven
and
glory
,
as
profanity
and
vice
,
2
Pet.
2-1
-
.
for
,
having
spoken
of
that
great
end
of
the
Ministery
,
the
edification
of
the
body
of
Christ
,
ver.
12.
as
the
way
to
perfection
in
glory
,
ver.
13.
he
doth
here
speak
of
infection
by
errour
and
heresie
,
as
impediments
of
that
edification
,
and
therefore
to
be
removed
;
That
we
henceforth
be
no
●ore
children
tossed
to
and
fro
.
3.
The
most
holy
and
able
Ministers
are
not
more
ready
to
presse
the
sense
of
humane
frailty
,
with
the
necessity
of
keeping
a
strict
watch
against
it
upon
others
,
than
they
are
to
take
with
it
,
and
to
watch
over
it
in
themselves
:
for
,
even
Paul
includeth
himself
,
while
he
saith
,
that
we
henceforth
be
no
more
children
,
tossed
to
and
fro
:
which
implyeth
an
acknowledgement
,
that
,
at
least
,
he
was
once
such
a
childe
,
and
that
it
was
necessary
for
him
,
as
well
as
others
,
to
quit
that
childish
temper
.
4.
As
the
renewed
children
of
God
are
once
babes
in
Christ
,
and
weak
in
all
the
parts
of
the
new
man
,
even
in
knowledge
,
prudence
,
patience
and
other
graces
;
so
they
must
not
be
alwayes
such
,
but
are
to
be
growing
upwards
towards
perfection
:
for
,
the
first
of
those
is
implyed
,
and
the
other
expressed
,
while
he
saith
,
That
we
henceforth
be
no
more
children
.
5.
Pronenesse
to
error
and
easinesse
to
be
carried
away
with
every
doctrine
,
which
pretendeth
to
Truth
,
is
a
mark
of
one
who
is
not
grown
in
grace
,
and
but
a
babe
in
Christ
,
if
he
be
renewed
at
all
:
for
,
he
calleth
those
children
,
who
are
tossed
to
and
fro
with
every
wind
of
doctrine
.
6.
That
errors
and
heresies
are
not
lesse
damnable
and
dangerous
than
other
sins
,
appeareth
from
this
,
that
the
souls
hazard
from
these
is
expressed
by
the
hazard
of
masterlesse
ships
,
tossed
by
contrary
winds
among
rocks
or
beds
of
sand
,
while
he
saith
,
tossed
to
and
fro
with
every
wind
of
doctrine
.
7.
The
spirit
of
error
is
alwayes
turbulent
,
and
when
suffered
to
walk
abroad
,
doth
raise
most
strange
commotions
,
both
in
the
publick
state
of
the
Church
,
while
hereby
the
lovers
of
Truth
are
called
publickly
to
contend
for
it
,
Jude
ver.
3.
and
in
the
hearts
of
private
Christians
,
chiefly
those
who
are
weak
and
unsetled
,
and
hereby
made
to
fluctuate
among
the
rocks
of
several
opinions
,
and
sometimes
at
last
to
split
upon
some
one
error
or
other
,
Gal.
1.
6.
for
,
so
much
is
implyed
,
while
he
compareth
heretical
doctrines
to
the
boisterous
winds
which
drive
the
ship
of
the
Church
to
and
fro
with
every
wind
of
doctrine
.
8.
There
●s
no
erroneous
doctrine
so
hazardous
and
damnable
,
but
Satan
will
find
out
some
active
spirits
to
spread
it
,
and
to
seduce
others
unto
the
imbracing
of
it
:
for
,
those
are
the
men
here
spoken
of
,
by
whose
sleight
and
cunning
craftines
the
winds
of
false
doctrine
are
made
to
blow
,
and
carry
children
to
and
fro
;
tossed
by
the
sleight
of
men
.
9.
As
those
whom
Satan
engageth
to
carry
on
a
course
of
error
and
heresie
in
a
Church
,
are
usually
men
of
parts
and
gifts
,
exceeding
far
in
abilities
the
generality
of
the
Lords
People
,
whom
they
intend
to
seduce
,
and
as
far
as
men
of
age
and
understanding
go
beyond
simple
children
and
babes
;
So
these
,
whom
Satan
thus
engageth
,
do
usually
prove
men
void
of
conscience
,
and
stand
not
much
upon
fraud
or
falshood
,
providing
they
may
gain
their
point
:
for
,
the
Apostle
calleth
them
men
in
opposition
to
those
whom
formerly
he
called
children
,
and
sheweth
them
to
be
such
men
as
did
make
use
of
sleight
and
cogging
craftinesse
,
and
a
subtile
compendious
art
of
deceiving
,
for
carrying
on
their
point
;
by
the
sleight
of
men
,
and
cunning
craftiness
,
whereby
they
lie
in
wait
to
deceive
.
10.
Though
heretical
spirits
and
seducers
of
others
,
are
men
void
of
conscience
;
Yet
they
make
it
their
great
work
to
hide
their
knavery
,
and
to
appear
that
which
they
are
not
,
by
their
large
pretences
to
conscience
and
piety
,
2
Cor.
11.
15.
hereby
to
deceive
the
simple
,
and
to
carry
on
their
wofull
design
the
more
securely
under
that
cover
,
Rom.
16.
18.
for
,
he
compareth
them
to
cunning
gamsters
,
who
carry
the
matter
so
dexterously
,
that
their
fraud
and
knavery
do
not
appear
;
by
the
sleight
of
men
:
He
alludeth
to
subtile
coggers
of
dice
,
as
said
is
.
11.
Hereticall
spirits
,
and
ringleaders
of
errour
,
are
usually
more
than
ordinarily
assisted
in
their
wofull
work
,
and
so
as
they
fall
upon
dexterous
means
which
they
pursue
uncessantly
,
and
are
attended
with
marvellous
successe
oftentimes
in
so
doing
;
the
Lord
permitting
Satan
so
to
act
them
,
and
to
act
by
them
for
heightening
the
triall
,
and
making
a
more
speedy
and
through
discovery
of
the
unstability
of
peoples
spirits
by
those
means
;
for
,
the
expressions
here
used
,
do
imply
their
more
than
ordinary
assistance
in
all
those
;
by
the
sleight
of
men
,
their
cunning
craftinesse
,
or
singular
dexterity
to
do
any
mischief
,
and
their
lying
in
wait
to
deceive
,
or
,
their
deceiving
,
by
a
compendious
subtil
art.
12.
However
subtil
seducers
make
a
fair
shew
of
Reason
,
Scripture
,
Piety
,
and
Humility
for
procuring
credit
to
their
errors
,
Col.
2.
23.
yet
the
strong
and
only
prop
whereupon
error
leaneth
,
and
wherein
its
great
strength
doth
lie
,
is
nothing
else
but
vanity
,
falshood
,
subtil
craftinesse
and
deceit
:
for
,
Paul
sheweth
that
these
are
the
arms
of
Hereticks
whereby
they
defend
their
errors
,
even
winds
of
doctrines
,
sleight
of
men
,
cunning
craftinesse
,
and
lying
in
wait
to
deceive
.
13.
That
great
measure
of
parts
and
gifts
with
which
hereticall
seducers
are
frequently
indued
,
their
unwearyed
diligence
in
making
use
of
these
their
deceits
,
falshood
and
sleights
for
gaining
their
purpose
,
and
the
more
than
ordinary
successe
which
they
are
attended
with
in
trying
times
,
ought
not
to
discourage
the
weakest
of
the
Lords
people
,
or
make
them
dispair
of
standing
out
against
their
assaults
,
but
rather
incite
them
to
watchfulnesse
,
to
seek
after
knowledge
,
a
spirit
of
discerning
,
solidity
in
judgement
,
and
stability
in
truth
;
that
so
in
the
strength
of
the
Lord
they
may
resist
their
activity
and
wiles
:
for
,
the
latter
part
of
the
verse
hath
an
indirect
argument
in
it
for
pressing
the
duty
contained
in
the
former
,
even
that
henceforth
we
be
no
more
children
,
tossed
to
and
fro
with
every
wind
of
doctrine
,
and
that
because
they
had
to
do
with
the
sleight
of
men
,
the
cunning
craftinesse
of
those
who
lie
in
wait
to
deceive
.
Vers.
15.
But
speaking
the
truth
in
love
,
may
grow
up
into
Him
in
all
things
,
which
is
the
head
,
even
Christ
:
HE
doth
illustrate
the
fore-mentioned
end
of
the
Ministery
,
thirdly
,
from
another
fruit
of
that
spirituall
edification
,
unto
which
the
work
of
the
Ministery
is
also
subservient
,
even
to
growth
in
grace
,
or
,
that
real
Believers
by
speaking
the
truth
(
or
rather
,
as
the
word
signifieth
,
by
cleaving
to
the
truth
of
heavenly
doctrine
)
and
by
making
conscience
of
the
duties
of
love
and
good
works
,
as
the
fruit
of
their
sincerity
in
adhering
to
truth
,
may
grow
up
,
and
make
progresse
in
all
christian
vertues
,
untill
they
attain
to
their
full
stature
and
height
of
growth
,
even
such
a
measure
of
conformity
with
Christ
,
as
they
be
in
a
manner
transformed
in
Him
,
and
become
most
perfectly
one
with
Him
,
whom
he
calleth
here
,
as
often
elsewhere
,
(
See
upon
chap.
1.
22.
)
the
head
,
to
show
a
reason
,
why
Believers
should
grow
up
in
Him
,
and
to
through
conformity
with
Him
;
even
,
that
so
the
Members
of
this
mystical
body
,
may
be
in
some
measure
proportionable
to
their
head
.
Doct.
1.
The
ordinance
of
the
Ministery
,
is
appointed
of
God
,
not
only
to
awake
those
who
are
yet
in
nature
,
and
drive
them
to
Christ
,
Eph.
5.
14.
but
also
for
the
good
of
those
who
are
already
converted
,
even
to
make
them
grow
up
in
grace
untill
they
come
to
perfection
;
and
therefore
none
,
who
live
on
earth
,
can
justly
account
themselves
to
be
above
this
Ordinance
:
for
,
the
Apostle
sheweth
that
also
is
one
end
of
the
work
of
the
Ministery
,
that
those
who
are
already
quickened
by
it
,
may
grow
up
into
him
.
2.
The
work
of
edification
intended
to
be
brought
about
by
the
ordinance
of
the
Ministery
,
is
not
attained
upon
souls
,
though
they
be
preserved
free
from
Error
,
except
they
also
know
the
Truth
,
adhere
to
it
,
and
be
growing
up
in
grace
,
and
in
making
conscience
of
all
the
duties
of
an
holy
life
:
for
,
Paul
,
having
mentioned
one
fruit
of
that
spirituall
edification
,
mentioned
ver.
12.
to
be
freedom
from
error
and
infection
from
false
teachers
,
ver.
14.
he
here
addeth
another
,
that
speaking
,
or
cleaving
to
truth
in
love
,
we
may
grow
up
into
him
in
all
things
.
3.
Our
making
conscience
to
grow
in
grace
,
is
a
soveraign
remedy
against
the
hazard
of
being
surprized
with
error
,
and
tossed
to
and
fro
with
every
wind
of
doctrine
,
in
so
far
,
as
then
we
are
so
much
busied
about
our
heart
,
that
we
have
not
leisure
to
be
taken
up
with
vain
and
giddy
notions
of
an
unsetled
head
:
for
,
Paul
,
having
dehorted
them
from
being
as
children
tossed
to
and
fro
with
every
wind
of
doctrine
,
subjoyneth
,
as
a
preservative
from
that
unsetled
temper
,
but
speaking
the
truth
in
love
,
we
may
grow
up
.
4.
It
is
not
sufficient
for
these
who
live
under
the
drop
of
Ordinances
,
to
attain
to
the
being
of
grace
,
so
as
they
can
prove
by
evident
marks
that
they
have
grace
;
but
they
must
also
labour
to
grow
in
grace
:
for
,
hereby
we
glorifie
God
,
and
speak
to
the
commendation
of
our
Lords
table
,
whereat
we
feed
,
Joh.
15.
8.
hereby
we
attain
to
the
enjoyment
of
many
rich
priviledges
,
which
otherwise
we
are
deprived
of
,
1
Joh.
4.
18.
and
hereby
also
we
are
more
enabled
to
ride
out
against
a
storm
in
trying
times
,
as
appeareth
from
the
conhexion
of
these
two
verses
,
teaching
,
that
babes
in
Christ
and
children
are
tossed
to
and
fro
with
every
wind
,
when
grown
and
growing
Christians
will
ride
it
out
:
for
,
Paul
,
teaching
that
the
end
of
the
Ministery
is
to
make
Believers
grow
,
doth
show
they
ought
to
grow
,
while
he
saith
,
But
speaking
the
truth
in
love
,
we
may
grow
.
5.
As
we
do
then
sincerely
adhere
to
the
truth
of
heavenly
Doctrine
,
when
we
make
evident
our
so
doing
by
walking
in
all
the
duties
of
love
,
both
to
God
and
our
neighbour
;
(
for
faith
worketh
by
love
,
Gal.
5.
6.
)
So
our
love
is
then
truely
Christian
,
and
not
a
fleshly
lust
,
or
morall
vertue
only
,
when
it
is
grounded
upon
truth
,
and
the
result
of
our
adhering
to
it
by
faith
:
for
,
therefore
Paul
conjoyneth
these
two
,
making
the
latter
,
as
it
were
,
the
result
of
the
former
,
while
he
saith
,
but
speaking
,
or
cleaving
to
the
truth
in
love
.
6.
That
Christians
may
grow
in
grace
,
it
is
most
necessary
they
labour
to
have
both
their
understanding
enlightened
with
truth
,
and
their
heart
and
affections
inflamed
with
love
,
without
either
of
which
,
our
growth
is
not
Christian
and
spirituall
,
but
either
superstitious
and
blind
,
even
a
growth
in
error
,
if
the
understanding
be
not
enlightened
;
or
,
growth
in
pride
,
conceit
,
self-love
and
arrogance
,
if
,
the
head
only
being
filled
with
light
,
our
affections
be
not
inflamed
with
love
to
God
and
our
neighbour
:
for
,
therefore
he
prescribeth
,
that
by
speaking
the
truth
in
love
,
we
should
grow
up
.
7.
This
Christian
growth
must
not
only
be
in
one
thing
,
but
in
all
things
;
in
so
far
,
as
grace
must
be
growing
,
not
only
in
all
the
parts
of
the
soul
,
understanding
,
will
and
affections
;
but
the
whole
man
also
,
and
all
the
parts
thereof
must
grow
according
to
all
the
ordinary
dimensions
,
or
in
all
Christian
vertues
and
duties
,
both
of
our
generall
and
particular
calling
,
2
Pet.
1.
5.
even
as
it
is
in
living
bodies
,
who
grow
equally
and
proportionally
in
all
their
parts
of
length
,
breadth
,
height
and
depth
;
That
we
may
grow
up
in
all
things
,
saith
he
.
8.
Then
do
Christians
grow
as
they
ought
,
when
they
are
in
a
perpetuall
motion
towards
Christ
,
so
as
to
be
daily
more
and
more
like
Him
,
incorporate
in
Him
and
one
with
Him
;
that
full
conformity
with
Christ
,
and
that
most
perfect
union
and
communion
with
Him
,
which
shall
be
attained
in
glory
,
being
the
mark
and
scope
toward
which
they
tend
,
and
without
attaining
whereof
they
do
not
sit
down
satisfied
,
as
if
they
had
enough
:
for
,
saith
he
,
we
may
grow
up
into
Him
.
9.
Though
there
ought
to
be
a
spiritual
emulation
among
Christians
,
so
as
to
strive
who
may
grow
most
and
outstripe
others
,
1
Cor.
14.
12.
Yet
there
should
be
no
division
,
envious
strife
,
or
carnal
emulation
among
them
upon
this
account
,
so
as
to
envie
the
progresse
of
others
,
or
cast
stumbling-blocks
in
their
way
to
retard
them
,
but
an
harmonious
on-going
and
rejoycing
in
the
progresse
one
of
another
;
seing
they
are
to
grow
,
as
the
parts
of
one
body
under
one
head
,
Christ
:
for
,
so
much
doth
Paul
here
teach
,
We
may
grow
up
into
Him
,
which
is
the
head
,
even
Christ
.
Vers.
16.
From
whom
the
whole
body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplieth
,
according
to
the
effectuall
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
,
unto
the
edifying
of
it self
in
love
.
THe
Apostle
doth
illustrate
the
forementioned
end
of
the
Ministery
,
fourthly
,
and
joyntly
inforceth
the
study
of
love
and
unity
,
by
shewing
how
all
gifts
and
offices
do
tend
to
the
edifying
of
the
body
,
and
furtherance
of
that
growth
,
whereof
he
spake
,
ver.
15.
while
he
describeth
Christ
the
Head
,
presently
spoken
of
,
from
His
influence
upon
,
and
relation
to
the
Church
,
His
body
;
wherein
he
alludeth
to
a
natural
living
body
and
the
way
how
it
,
being
orderly
made
up
of
its
severall
members
,
joyned
together
by
nerves
and
sinews
,
doth
receive
life
,
motion
,
nourishment
and
growth
from
the
head
and
heart
,
by
the
benefit
of
those
bonds
and
ligaments
,
whereby
the
particular
members
do
not
only
receive
life
and
nourishment
unto
themselves
,
but
do
also
convey
them
unto
others
,
so
that
every
member
doth
receive
due
encrease
,
and
thereby
the
whole
body
doth
come
to
maturity
and
growth
.
In
allusion
to
which
way
of
the
naturall
growth
of
the
naturall
body
,
he
sheweth
,
first
,
that
by
vertue
of
spirituall
influence
drawn
from
Christ
,
who
is
as
the
head
and
heart
of
the
mysticall
body
,
the
whole
body
,
to
wit
,
that
which
is
militant
on
earth
,
or
all
sincere
Believers
,
the
true
and
lively
members
of
this
body
,
are
joyned
fitly
,
or
orderly
,
every
one
in
his
own
place
and
station
,
and
also
firmly
or
compactly
with
Christ
,
and
among
themselves
.
Secondly
,
that
they
are
thus
joyned
,
by
the
means
of
spirituall
joynts
and
s
〈…〉
ews
,
whereby
we
are
to
understand
every
thing
that
joyneth
Believers
with
Christ
,
and
among
themselves
;
and
they
are
either
joynts
and
bonds
of
inward
union
and
communion
,
to
wit
,
the
Spirit
,
on
Christs
part
,
and
faith
and
love
on
ours
;
or
of
externall
union
,
to
wit
,
the
Word
,
Sacraments
,
and
those
functions
and
offices
,
which
Christ
hath
appointed
in
His
house
:
yea
,
and
also
all
naturall
and
civil
relations
,
when
they
are
sanctified
;
and
they
are
all
called
joynts
of
subministration
,
or
supply
,
(
for
the
words
read
better
so
than
as
they
are
rendered
,
by
that
which
every
joynt
supplyeth
)
to
shew
,
that
those
do
serve
,
not
only
to
conjoyn
us
with
Christ
,
and
among
our selves
,
but
also
for
channels
and
instruments
of
communication
,
by
which
,
spiritual
nourishment
and
matter
of
growth
is
conveyed
both
unto
our selves
and
others
.
He
sheweth
,
thirdly
,
that
the
whole
members
,
and
every
one
of
them
,
being
thus
conjoyned
,
do
not
only
themselves
,
by
vertue
of
that
furniture
and
spirituall
nourishment
,
communicate
from
Christ
,
by
the
means
of
those
joynts
or
bonds
,
make
encrease
and
grow
,
but
also
make
the
whole
body
thus
conjoyned
to
grow
,
and
this
according
to
the
effectual
working
of
the
holy
Ghost
,
whereby
those
joynts
,
or
means
of
conveying
spiritual
nourishment
are
blessed
and
made
effectuall
to
the
effect
mentioned
:
which
effectuall
working
and
blessing
of
encrease
and
nourishment
following
upon
it
,
is
not
communicated
unto
the
members
or
parts
without
measure
,
as
it
was
to
Christ
the
Head
,
Joh.
3.
34.
or
unto
all
alike
,
but
in
the
measure
of
every
part
or
member
,
that
is
,
such
a
measure
as
Christ
judgeth
sufficient
and
most
convenient
to
every
member
,
according
to
the
place
and
function
which
they
hold
in
the
body
,
and
the
use
which
he
is
to
make
of
them
for
the
good
of
the
body
.
And
,
lastly
,
he
sheweth
the
end
of
the
growth
,
and
encrease
of
the
whole
body
in
all
its
members
,
to
be
not
so
much
the
good
and
advantage
of
the
particular
members
,
as
the
advancement
and
edification
of
the
body
it self
,
and
of
the
particular
members
only
,
in
so
far
as
their
edification
and
growth
is
carried
alongs
in
,
and
contributeth
for
the
edification
of
the
body
;
and
that
this
floweth
from
the
force
and
power
of
the
grace
of
love
in
all
the
members
,
which
doth
not
look
to
it self
only
,
1
Cor.
13.
-
5
-
but
maketh
every
part
contribute
all
what
it
is
and
can
do
for
the
benefit
of
others
,
and
common
good
of
the
whole
.
Hence
Learn
,
1.
As
Christ
and
Believers
make
up
one
mysticall
body
,
whereof
He
is
head
,
and
they
members
;
(
See
upon
chap.
1.
22
,
23.
)
So
all
things
requisit
unto
Believers
to
make
them
a
body
,
do
flow
from
Christ
:
their
union
,
order
,
bonds
of
union
,
spirituall
nourishment
,
and
instruments
of
communication
,
whereby
it
is
conveyed
,
their
growth
,
and
measure
of
their
growth
,
and
all
is
from
Him
,
as
the
Apostle
doth
here
fully
teach
:
from
whom
the
whole
body
,
&c.
2.
As
there
is
a
most
orderly
and
firm
union
of
all
the
members
of
this
body
with
their
head
,
and
among
themselves
;
so
this
union
is
necessary
in
order
to
their
receiving
spirituall
nourishment
and
making
encrease
thereby
,
even
as
it
is
in
the
natural
body
,
a
member
cut
off
,
or
separated
from
the
rest
,
cannot
be
nourished
:
for
,
he
saith
,
the
whole
body
fitly
joyned
,
and
compacted
,
doth
make
encrease
:
The
first
word
,
fitly
joyned
,
doth
expresse
the
orderly
frame
and
proportion
of
all
the
members
in
this
union
;
The
second
,
compacted
,
expresseth
the
firmnesse
of
this
union
.
3.
As
there
are
joynts
and
bonds
both
of
the
internall
and
externall
union
of
this
body
,
to
wit
,
such
as
are
held
forth
in
the
exposition
,
even
the
Spirit
of
God
,
with
His
speciall
graces
and
common
gifts
;
so
that
God
doth
make
use
of
all
those
,
both
as
bonds
of
union
,
and
instruments
of
communication
,
whereby
He
conveyeth
spirituall
nourishment
unto
the
respective
members
,
is
a
strong
argument
to
scare
us
from
dividing
,
or
renting
upon
these
,
or
because
of
the
diversity
of
those
in
the
severall
members
:
for
,
he
saith
,
the
whole
body
is
compacted
by
every
joynt
;
and
he
calleth
them
joynts
of
supply
,
whereby
furniture
is
conveyed
:
his
general
scope
wherein
,
is
,
to
inforce
the
study
of
unity
,
notwithstanding
of
diversity
of
graces
,
gifts
and
offices
,
compacted
by
that
which
every
joynt
supplyeth
,
or
,
every
joynt
of
supply
.
4.
There
is
no
true
member
of
this
body
either
dead
or
idle
,
or
living
,
and
working
only
to
it self
;
but
what
life
or
nourishment
it
hath
received
from
the
head
,
that
it
doth
endeavour
to
communicate
unto
others
:
for
,
he
saith
,
there
is
an
effectuall
working
from
the
Lord
in
every
member
,
according
to
which
it
maketh
increase
,
not
only
of
it self
,
but
of
the
body
.
5.
As
there
is
no
member
of
this
body
,
which
receiveth
the
essentiall
operation
and
gifts
or
graces
of
the
holy
Spirit
without
measure
;
and
as
all
receive
some
measure
,
lesse
or
more
:
So
it
is
the
duty
of
all
and
every
one
to
contribute
for
the
good
of
others
,
and
especially
for
the
advantage
of
the
whole
body
,
not
by
extending
themselves
beyond
their
measure
,
but
according
to
it
;
that
being
all
which
God
requireth
:
for
,
he
saith
,
the
whole
body
,
or
all
the
several
members
of
the
body
,
do
make
increase
of
the
body
,
according
to
the
effectuall
working
,
in
the
measure
of
every
part
.
6.
As
it
is
not
our
improving
of
our
measure
of
gifts
and
graces
received
,
which
,
of
it self
,
and
without
the
effectuall
operation
and
blessing
of
Gods
Spirit
,
will
bring
about
the
spirituall
good
and
advantage
,
either
of
our selves
,
or
others
;
so
we
ought
not
on
this
pretence
to
ly-by
doing
nothing
,
but
are
to
make
use
of
our
measure
received
,
and
depend
upon
the
effectuall
operation
of
Gods
Spirit
for
a
blessing
to
our
so
doing
;
for
he
saith
,
increase
is
made
of
the
body
according
to
both
those
,
the
Spirits
effectuall
operation
,
and
the
activity
of
every
part
or
member
,
according
to
its
measure
,
even
,
according
to
the
effectuall
working
,
in
the
measure
of
every
part
.
7.
As
all
the
lively
members
of
this
body
do
make
increase
,
and
grow
in
gifts
and
graces
;
so
that
is
only
true
growth
,
and
a
growth
,
whereof
Christ
the
head
is
fountain
and
author
,
which
addeth
somewhat
to
the
whole
body
,
and
bringeth
advantage
to
the
Church
in
common
,
but
not
that
growth
,
which
seemeth
to
bring
some
benefit
to
a
few
,
with
the
disadvantage
of
the
rest
:
for
,
the
whole
body
,
or
every
member
of
the
body
,
maketh
increase
,
not
only
of
it self
,
but
also
of
the
body
,
saith
he
.
8.
As
there
is
no
such
degree
of
growth
attained
here
,
neither
by
the
Church
in
generall
,
nor
its
lively
members
in
particular
,
but
there
are
degrees
yet
wanting
of
their
full
and
just
stature
;
So
the
measure
of
growth
,
and
increase
already
received
,
should
be
improved
by
us
for
attaining
a
further
degree
of
growth
and
advantage
,
not
only
to
our selves
,
but
also
to
others
,
chiefly
to
the
edification
of
the
whole
body
:
for
,
he
saith
,
every
member
maketh
increase
of
the
body
,
to
the
edifying
of
it self
:
so
that
the
increase
received
,
is
to
be
improven
for
attaining
more
,
even
further
edification
.
9.
The
more
a
man
do
find
himself
inclined
and
constrained
to
improve
in
his
station
,
and
according
to
his
measure
,
all
his
receipts
,
whether
of
saving
graces
,
or
common
gifts
,
to
the
spirituall
advantage
of
others
,
and
chiefly
for
the
common
good
of
the
whole
body
,
he
may
the
more
certainly
conclude
,
that
he
hath
the
grace
of
sincere
love
and
charity
rooted
in
his
heart
,
and
is
acted
by
it
:
for
,
he
maketh
love
the
impulsive
cause
,
why
the
severall
members
do
improve
all
their
receipts
for
promoving
the
edification
of
the
whole
Church
,
while
he
saith
,
it
maketh
increase
to
the
edifying
of
it self
in
love
.
Vers.
17.
This
I
say
therefore
,
and
testifie
in
the
Lord
,
that
ye
henceforth
walk
not
as
other
Gentiles
walk
in
the
vanity
of
their
mind
.
THe
Apostle
(
being
in
the
second
part
of
the
Chapter
to
dehort
them
from
all
impiety
and
profanity
in
the
general
,
contrary
to
that
walking
worthy
of
their
vocation
,
pressed
,
ver.
1.
)
giveth
an
example
of
that
wickednesse
,
from
which
he
dehorteth
them
,
in
the
conversation
of
those
other
Gentiles
,
who
were
yet
unconverted
,
and
living
in
paganism
.
And
,
first
,
while
he
doth
most
seriously
and
under
a
grave
obtestation
by
the
Lord
Jesus
Christ
,
as
they
would
answer
to
Him
,
and
evidence
their
esteem
of
Him
,
dehort
them
from
walking
as
those
other
Gentiles
,
he
giveth
a
short
sum
of
that
godlesse
conversation
of
theirs
,
calling
it
a
walking
in
the
vanity
of
the
mind
,
that
is
,
a
following
and
practising
of
whatsoever
their
unrenewed
understanding
and
mind
did
teach
and
prescribe
:
to
which
he
ascribeth
vanity
,
and
calleth
the
mind
of
unrenewed
men
vain
,
because
it
is
empty
of
the
knowledge
of
God
in
Christ
,
1
Cor.
2.
14.
and
what
knowledge
it
hath
of
God
,
or
of
right
and
wrong
,
is
nothing
but
evanishing
notions
,
Rom.
1.
21.
and
wholly
unprofitable
,
as
to
the
attaining
of
life
and
salvation
,
Rom.
1.
-20.
for
,
a
vain
thing
,
according
to
the
common
and
scripture-use
of
the
word
,
is
an
empty
thing
,
Isa.
41.
29.
an
evanishing
thing
,
Prov.
31.
-
30
-
and
a
thing
unprofitable
to
attain
the
end
intended
,
Psal.
33.
17.
Doct.
1.
To
live
in
a
course
of
profanity
,
and
to
be
a
member
of
Christs
mystical
body
,
drawing
life
,
nourishment
and
growth
from
Christ
the
head
,
are
wholly
inconsistent
:
if
the
one
be
,
the
other
cannot
be
;
seing
profanity
of
life
is
not
only
directly
opposit
to
that
new
life
of
grace
,
which
all
the
members
of
that
body
do
live
,
but
also
doth
wholly
obstruct
the
passages
betwixt
the
head
and
the
members
,
whereby
spiritual
influence
for
life
and
growth
should
be
conveyed
,
1
Joh.
1.
6.
for
,
the
Apostle
,
from
what
he
spake
of
influence
for
life
and
growth
conveyed
from
Christ
,
the
head
,
to
all
the
members
,
doth
infer
here
,
that
therefore
,
and
as
they
would
evidence
themselves
lively
members
of
that
body
,
so
they
would
abandon
profanity
,
while
he
saith
,
This
I
say
therefore
,
that
ye
walk
not
as
other
Gentiles
.
2.
Ministers
ought
to
be
serious
in
pressing
the
duties
of
sanctification
upon
the
Lords
people
,
not
only
simply
exhorting
,
but
sometimes
most
gravely
obtesting
them
by
that
which
is
dearest
to
them
:
whereby
the
Lords
people
may
know
,
that
their
obedience
to
what
is
pressed
,
is
no
trifling
matter
,
but
such
,
as
their
eternal
welbeing
is
most
highly
concerned
in
:
for
,
therefore
doth
Paul
not
only
say
and
exhort
them
,
but
also
testifie
and
obtest
them
in
the
Lord
,
that
they
walk
not
henceforth
as
other
Gentiles
.
3.
Our
long
continuance
in
sin
already
,
is
so
far
from
being
an
argument
in
reason
to
make
us
hold
on
in
that
course
for
the
time
coming
,
that
,
upon
the
contrary
,
this
very
same
consideration
should
be
a
strong
argument
to
shame
us
from
it
:
for
,
so
much
is
implyed
in
his
saying
that
ye
henceforth
walk
not
as
other
Gentiles
:
as
if
he
had
said
,
Ye
have
done
so
hithertils
,
therefore
do
no
more
so
.
See
1
Pet.
4.
3.
Doct.
4.
Our
turning
to
God
in
earnest
to
expect
life
and
salvation
from
Him
through
Jesus
Christ
,
doth
call
for
,
and
will
be
attended
with
,
an
other
sort
of
conversation
than
what
we
formerly
had
before
conversion
,
or
that
naturall
men
,
dead
in
sins
and
trespasses
,
for
the
present
have
:
for
,
Paul
exhorteth
these
converted
Ephesians
not
to
walk
as
they
themselves
somtimes
did
,
nor
as
the
unconverted
Gentiles
at
present
did
;
I
testifie
,
saith
he
,
that
ye
hence-forth
walk
not
as
other
Gentiles
walk
.
5.
Sense
of
mercy
received
from
God
,
is
a
strong
incitement
unto
dutie
toward
God
:
for
,
he
doth
not
obscurely
hint
at
Gods
mercy
in
separating
them
from
the
common
lot
of
other
Gentiles
,
that
so
they
may
be
the
more
incited
to
eschew
what
might
dishonour
Him
;
that
ye
henceforth
walk
not
as
other
Gentiles
.
6.
The
vilenesse
of
sin
is
such
,
that
it
cannot
be
sufficiently
expressed
,
and
so
expressed
as
to
make
us
abhor
it
,
by
doctrine
or
word-speaking
:
therefore
it
is
sometimes
profitable
to
take
a
look
of
it
in
its
vilenesse
,
power
and
tyrannie
,
as
it
manifesteth
it self
in
the
lives
of
unrenewed
men
,
who
are
captive
slaves
unto
it
;
providing
we
so
look
to
it
,
as
to
make
us
abhor
it
,
and
carry
at
a
greater
distance
from
it
:
for
,
therefore
doth
Paul
hold
forth
a
map
of
that
wickednesse
,
which
he
deborteth
them
from
,
in
the
example
of
those
unconverted
Gentiles
,
that
by
seeing
of
it
they
might
the
more
abhor
it
;
That
ye
hence-forth
walk
not
as
other
Gentiles
walk
.
7.
The
conversation
of
all
men
unrenewed
,
is
vain
and
fruitlesse
,
as
spending
their
money
for
that
which
is
not
bread
,
and
their
labour
for
that
which
satisfieth
not
,
Isa.
55.
2.
for
,
he
speaketh
of
all
the
unconverted
Gentiles
,
that
they
walk
in
vanity
.
8.
Whatever
vanity
or
wickednesse
is
in
the
outward
conversation
of
a
naturall
man
,
it
doth
wholly
flow
from
the
vanity
of
the
mind
and
understanding
within
;
and
as
the
mind
is
,
so
will
the
conversation
be
:
and
therefore
even
the
mind
it self
,
the
chief
seat
of
reason
,
is
corrupted
and
vain
,
and
so
vain
,
that
from
thence
doth
flow
corruption
and
vanity
to
the
whole
man
:
for
,
he
ascribeth
the
vanity
of
their
walking
to
the
vanity
of
their
mind
;
As
other
Gentiles
walk
in
the
vanity
of
their
mind
,
saith
he
.
Vers.
18.
Having
the
understanding
darkened
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindnesse
of
their
heart
.
NExt
,
that
the
Apostle
may
the
more
effectually
deter
them
from
walking
as
these
other
Gentiles
did
,
he
doth
more
largely
and
distinctly
set
forth
that
vain
and
godlesse
conversation
of
theirs
,
by
shewing
severall
branches
and
degrees
thereof
,
both
inward
in
their
understanding
and
affections
,
and
outward
in
their
life
and
conversation
:
And
,
first
,
he
sheweth
,
that
their
understanding
and
knowing
part
,
or
that
part
of
it
,
whereby
men
do
reason
,
inferring
one
thing
from
another
,
(
for
so
the
word
signifieth
)
was
wholly
blind
and
darkened
,
to
wit
,
as
to
those
things
which
relate
to
God
and
heaven
,
1
Cor.
1.
21.
whatever
was
their
understanding
and
quicknesse
of
judgement
in
other
things
,
Gen.
4.
21
,
22.
yet
,
in
those
things
they
were
altogether
vain
and
wilde
,
Rom.
1.
21.
And
,
secondly
,
that
they
were
estranged
from
,
and
wholly
destitute
of
,
the
life
of
God
,
or
that
spirituall
life
,
begun
in
regeneration
,
Joh.
3.
3.
and
consisting
in
the
saving
knowledge
of
God
,
and
the
severall
pieces
of
Gods
image
,
Col.
3.
10.
called
the
life
of
God
,
because
not
only
God
is
the
author
of
it
,
as
He
is
of
our
naturall
life
;
but
also
it
floweth
,
both
in
its
being
and
operation
,
from
the
gracious
presence
of
God
dwelling
in
us
by
His
Spirit
,
Gal.
2.
20.
And
,
thirdly
,
he
sheweth
that
the
cause
of
those
former
two
,
was
their
ignorance
of
God
,
and
of
those
things
belonging
to
the
worship
of
God
and
their
own
salvation
,
to
wit
,
both
simple
ignorance
,
or
want
of
the
knowledge
of
those
things
;
which
ignorance
is
in
all
by
nature
,
and
ignorance
affected
and
delighted
in
,
whereby
the
things
of
God
are
judged
foolishnesse
,
1
Cor.
2.
14.
from
which
ignorance
of
theirs
did
flow
a
further
degree
of
darknesse
in
the
understanding
,
and
of
alienation
from
the
life
of
God
,
than
what
was
naturall
unto
them
.
And
,
fourthly
,
that
this
their
ignorance
,
with
both
the
forementioned
effects
,
did
flow
from
their
blindnesse
,
or
rather
,
as
the
Originall
doth
read
,
hardnesse
of
heart
,
whereby
their
heart
,
or
that
part
of
the
soul
,
which
chooseth
and
refuseth
good
or
evil
,
did
obstinately
and
against
all
means
used
to
the
contrary
,
refuse
the
light
of
God
,
which
was
proffered
unto
them
,
and
were
wholly
inflexible
to
good
,
being
obdured
and
hardened
,
not
only
naturally
from
their
birth
,
Psal.
51.
5.
but
also
voluntarily
by
themselves
,
Exod.
8.
15.
and
judicially
by
God
,
Exod.
9.
12.
Doct.
1.
That
the
vileness
of
sin
may
be
sufficiently
seen
,
and
so
as
we
may
abhor
and
detest
it
,
it
is
not
sufficient
to
take
a
general
view
of
it
,
and
in
the
bulk
,
except
we
also
dive
into
the
particular
branches
,
pieces
and
degrees
of
it
,
and
by
ripping
up
the
womb
of
that
abominable
monster
,
look
upon
the
vile
intrals
of
it
,
that
so
we
may
be
made
to
detest
and
hate
it
with
a
perfect
hatred
:
for
,
therefore
Paul
,
being
to
deterre
these
Ephesians
from
walking
as
the
Gentiles
,
doth
not
only
give
a
brief
sum
of
their
wickednesse
in
the
bulk
,
ver.
17.
but
also
here
,
and
ver.
19.
doth
more
distinctly
lay
open
the
several
branches
and
degrees
of
it
;
Having
the
understanding
darkned
,
&c.
2.
Man
considered
in
his
natural
state
,
is
so
vile
and
loathsom
by
reason
of
sin
,
that
being
rightly
anatomized
and
deciphered
,
there
is
nothing
to
be
seen
in
him
but
what
may
make
himself
and
others
to
abhor
him
;
there
being
no
part
of
him
,
neither
in
soul
nor
body
,
free
from
those
wounds
,
bruises
and
putrifying
sores
which
sin
hath
brought
upon
him
,
as
appeareth
by
this
discovery
,
which
in
these
two
verses
the
Spirit
of
God
by
Paul
maketh
of
him
:
his
understanding
is
darkned
,
his
heart
hardned
,
his
conscience
past
feeling
,
&c.
for
,
he
speaketh
this
of
all
the
Gentiles
,
who
were
not
yet
converted
,
and
consequently
of
all
men
in
their
unrenewed
state
:
and
though
all
such
have
not
arrived
at
the
utmost
height
of
that
wickednesse
,
which
some
of
those
expressions
hold
forth
;
yet
that
vain
mind
,
spoken
of
,
ver.
17
,
which
is
the
root
of
all
the
rest
,
is
in
every
unrenewed
man
,
1
Cor.
2.
14.
and
every
such
man
is
posting
towards
all
that
wickednesse
here
expressed
:
yea
,
and
would
arrive
at
the
utmost
height
of
all
,
if
restraining
grace
did
not
hinder
him
,
Gen.
20.
6.
and
therefore
in
Gods
sight
he
may
be
justly
charged
with
all
;
having
the
understanding
darkned
,
&c.
3.
As
every
man
by
nature
is
wholly
unskilfull
to
discern
the
things
of
God
,
or
to
improve
those
lurking
principles
of
the
knowledge
of
a
Godhead
,
and
of
right
and
wrong
remaining
after
the
fall
(
Rom.
1.
20.
)
by
drawing
solid
conclusions
from
them
,
for
rules
to
direct
him
in
the
matter
of
worship
,
and
walking
in
the
way
to
salvation
;
So
this
unskilfulnesse
and
darknesse
of
his
,
doth
daily
increase
,
and
the
longer
he
liveth
,
and
exerciseth
himself
in
finding
out
what
is
right
and
acceptable
to
God
in
those
things
,
by
the
direction
and
guidance
of
his
natural
light
only
,
he
is
the
further
from
the
mark
:
for
,
he
speaketh
of
a
further
darkening
of
their
understanding
,
than
what
was
naturall
to
them
,
even
that
,
which
did
flow
from
ignorance
and
hardnesse
of
heart
,
as
is
clear
from
the
construction
of
the
words
;
Having
their
understanding
darkened
—
through
the
ignorance
that
is
in
them
.
4.
As
all
men
did
once
in
their
common
root
and
first
father
Adam
partake
of
the
life
of
God
,
consisting
in
Gods
image
,
Eccles.
7.
29.
and
are
now
,
by
Adams
fall
,
from
their
very
conception
and
birth
,
deprived
of
it
,
Rom.
5.
12
,
13
,
14.
So
,
the
longer
they
live
in
their
unrenewed
state
,
they
are
the
more
estranged
from
it
,
while
every
sin
they
commit
doth
make
them
in
a
further
degree
uncapable
of
it
:
for
,
he
speaketh
of
a
further
degree
of
alienation
from
the
life
of
God
,
than
what
was
naturall
to
them
,
even
that
which
was
afterward
contracted
by
their
ignorance
and
hardnesse
of
heart
;
Being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
.
5.
Hardnesse
of
heart
is
a
wofull
evil
,
and
the
root
and
fountain
of
severall
other
evils
,
in
so
far
as
when
a
man
doth
obstinatley
refuse
light
,
and
walketh
contrary
to
light
,
and
so
hardeneth
his
heart
to
do
mischief
,
he
thereby
provoketh
the
Lord
to
give
him
over
to
ignorance
,
and
to
lose
the
small
measure
of
knowledge
which
he
formerly
had
,
Rom.
1.
28.
And
thus
,
hardnesse
is
the
cause
of
ignorance
,
and
being
thus
both
hardned
in
heart
,
and
blinded
in
mind
,
he
is
further
removed
and
estranged
from
the
life
of
God
,
which
consisteth
in
the
saving
knowledge
of
God
in
Christ
,
Joh.
17.
3.
and
his
understanding
and
reason
rendered
more
dark
and
unskilfull
to
find
out
what
is
truth
or
errour
,
right
or
wrong
;
the
common
principles
which
were
left
in
him
after
the
fall
concerning
those
things
,
being
now
through
a
continued
custome
of
obstinacie
in
sin
almost
wholly
obliterated
and
blotted
out
:
for
,
if
we
look
exactly
to
the
construction
of
the
words
,
we
will
find
that
the
blindnesse
or
hardnesse
of
their
hearts
is
mentioned
as
the
cause
of
that
ignorance
which
was
in
them
,
and
both
hardnesse
and
ignorance
,
as
the
cause
of
their
alienation
from
the
life
of
God
,
and
the
darkning
of
their
understandings
.
Vers.
19.
Who
being
past
feeling
,
have
given
themselves
over
unto
lasciviousness
,
to
work
all
uncleanness
with
greediness
.
HE
doth
here
set
forth
some
other
,
and
those
higher
branches
and
degrees
of
their
impiety
,
profanity
and
godlesse
conversation
,
which
did
follow
upon
,
and
flow
from
the
former
.
As
,
1.
They
had
lost
all
remorse
of
conscience
,
fear
of
Gods
judgement
,
and
so
did
sin
without
inward
check
or
challenge
.
And
,
secondly
,
which
followed
upon
the
former
,
they
gave
themselves
with
the
full
consent
of
their
will
and
benfall
of
their
affections
to
think
upon
,
and
delight
in
the
fulfilling
of
their
lascivious
,
perulant
and
filthy
lusts
.
And
,
thirdly
,
which
was
the
result
of
all
the
rest
,
they
acted
all
sort
of
uncleannesse
with
a
sort
of
greedinesse
,
and
,
as
it
were
,
striving
who
should
do
most
mischief
for
a
prize
and
reward
.
Doct.
1.
Though
originall
sin
hath
seazed
upon
the
whole
soul
,
understanding
,
will
and
affections
;
yet
the
Lord
hath
keeped
so
much
of
the
knowledge
of
Himself
,
and
of
right
and
wrong
in
the
understanding
of
naturall
men
,
as
they
may
know
in
many
things
,
when
they
sin
and
do
evil
;
and
so
much
of
conscience
,
as
to
accuse
or
excuse
according
to
the
nature
of
the
fact
,
Rom.
2.
15.
whereupon
followeth
either
grief
,
or
joy
in
their
affections
,
for
,
while
he
saith
,
they
were
past
all
feeling
,
and
lost
all
remorse
,
he
implieth
they
once
had
it
,
before
they
came
to
that
height
.
2.
Wicked
men
may
arrive
to
such
an
height
of
sin
,
as
to
have
no
sense
of
sin
,
no
greif
,
nor
check
,
nor
challenge
from
conscience
for
it
:
for
,
this
is
to
passe
feeling
,
which
Paul
affirmeth
of
those
Gentiles
;
who
having
past
feeling
.
3.
As
one
degree
of
sin
maketh
way
for
another
;
so
in
particular
,
hardnesse
of
heart
,
and
obstinacie
in
sin
,
do
eat
out
the
edge
of
conscience
,
making
it
wholly
senslesse
and
stupid
,
so
that
it
giveth
neither
check
nor
challenge
for
sin
:
for
,
upon
their
hardnesse
of
heart
did
follow
that
which
is
here
affirmed
;
Who
being
past
feeling
.
4.
A
watching
conscience
,
doing
its
duty
,
is
the
strongest
restraint
from
sin
:
and
where
that
is
not
,
all
other
restraints
will
serve
for
little
purpose
:
for
,
upon
their
having
past
feeling
,
he
saith
,
they
gave
themselves
over
to
lasciviousnesse
.
5.
When
men
do
give
themselves
without
check
and
restraint
to
think
upon
their
sin
with
delight
,
they
cannot
choose
but
fall
out
in
the
outward
act
of
that
sin
,
though
it
were
never
so
grosse
:
for
,
upon
their
giving
themselves
over
to
lasciviousnesse
,
they
gave
themselves
also
to
work
all
uncleannesse
.
6.
For
a
man
to
be
given
over
to
lasciviousnesse
,
and
to
fulfill
his
beastly
lusts
without
all
check
or
challenge
,
it
argueth
a
great
height
of
impiety
,
and
such
as
speaketh
a
man
ignorant
of
God
,
judicially
hardned
in
heart
,
and
altogether
past
feeling
:
for
,
he
maketh
this
the
result
of
all
the
fore-mentioned
branches
of
their
wickednesse
,
even
that
they
gave
themselves
over
unto
lasciviousnesse
,
to
work
all
wickednesse
.
7.
As
upon
senslesse
stupidity
of
conscience
,
through
frequent
resisting
of
light
,
there
followeth
an
unsatiablenesse
in
sinning
,
especially
in
the
sin
of
uncleannesse
,
that
the
more
a
man
doth
sin
,
he
is
the
more
eager
upon
sin
,
and
can
never
have
enough
of
it
;
So
,
when
a
man
cometh
to
this
,
he
is
then
arrived
at
the
greatest
height
of
sin
,
unto
which
ever
the
Heathens
,
destitute
of
the
knowledge
of
God
,
did
attain
:
for
,
this
is
the
highest
step
of
all
,
that
through
hardnesse
of
heart
,
being
past
feeling
,
they
did
not
only
simply
act
uncleannesse
,
but
gave
themselves
to
work
all
uncleannesse
with
greedinesse
.
Vers.
20.
But
ye
have
not
so
learned
Christ
:
HE
presseth
the
former
exhortation
,
set
down
,
ver.
17.
from
this
,
That
the
saving
knowledge
of
Christ
,
wherein
they
were
instructed
,
was
inconsistent
with
such
a
licentious
life
as
those
other
Gentiles
lived
in
.
Doct.
1.
The
anatomizing
of
that
vile
monster
,
sin
,
and
setting
it
forth
in
its
blackest
colours
,
is
not
alone
sufficient
to
scare
the
Lords
people
from
it
:
but
such
is
the
interest
which
sin
hath
in
the
best
,
and
such
is
their
pronenesse
to
it
,
that
besides
,
there
must
be
other
strong
arguments
made
use
of
to
keep
them
from
falling
in
it
:
for
,
the
Apostle
,
having
set
forth
the
vilenesse
of
sin
at
length
,
seeth
it
necessary
here
to
super
add
another
argument
to
inforce
the
former
dehortation
;
But
ye
have
not
so
learned
Christ
,
saith
he
.
2.
As
the
giving
of
loose
reigns
to
sin
,
is
inconsistent
with
the
state
of
grace
and
the
saving
knowledge
of
Christ
;
So
,
there
is
no
argument
more
prevalent
with
a
gracious
heart
to
keep
them
up
from
profanity
and
loosnesse
,
than
the
through
inculcating
of
this
truth
:
for
,
among
many
other
arguments
Paul
maketh
choice
of
this
,
But
ye
have
not
so
learned
Christ
.
3.
As
true
Believers
must
be
schollars
,
daily
learning
somwhat
;
So
the
sum
of
all
they
have
to
learn
and
know
,
is
Christ
,
He
being
the
end
of
the
Law
,
Rom.
10.
4.
and
the
great
subject
of
the
Gospel
,
Col.
1.
27.
in
whom
all
the
promises
are
Yea
and
Amen
,
2
Cor.
1.
20.
for
,
saith
he
,
ye
have
not
so
learned
Christ
.
4.
There
is
no
remedy
or
cure
of
our
naturall
corruption
,
and
of
all
those
other
filthy
wounds
and
sores
,
that
follow
upon
it
,
but
in
Christ
Jesus
,
being
truely
known
,
imbraced
and
made
use
of
,
as
He
is
set
forth
in
the
Doctrine
of
the
Gospel
.
No
moral
precepts
,
though
inforced
by
most
strong
and
moving
considerations
,
can
reach
the
root
of
this
wofull
disease
:
for
,
he
opposeth
their
learning
Christ
,
as
the
alone
antidote
against
that
vanity
of
mind
,
with
all
its
branches
and
degrees
formerly
spoken
of
;
But
ye
have
not
so
learned
Christ
.
5.
Accordingly
as
we
are
instructed
and
learned
by
Christ
;
so
we
ought
to
walk
,
and
put
that
knowledge
,
which
we
have
of
Him
and
from
Him
,
in
practice
:
for
,
his
scope
is
to
prove
they
should
not
walk
so
,
because
they
had
not
learned
Christ
so
.
Vers.
21.
If
so
be
that
ye
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Jesus
.
HE
doth
here
limit
the
former
reason
,
by
showing
the
knowledge
which
they
had
of
Christ
,
was
inconsistent
with
such
a
licentious
life
,
only
upon
this
supposall
,
if
so
by
learning
Christ
preached
,
they
had
been
inwardly
taught
and
instructed
by
Christ
Himself
in
the
truth
,
and
as
the
truth
was
in
him
,
who
did
not
only
know
the
truth
,
but
also
practised
what
He
knew
,
so
that
His
life
was
a
true
copie
of
that
holinesse
,
which
is
taught
in
the
Gospel
,
Matth.
11.
29.
Doct.
1.
It
is
not
every
sort
of
learning
Christ
,
or
of
knowledge
,
that
may
be
had
of
Christ
,
which
excludeth
profanity
,
and
is
in
consistent
with
a
licentious
life
.
Many
do
in
a
sort
learn
Him
and
know
Him
.
who
abuse
that
knowledge
they
have
of
Him
,
for
making
them
sin
the
more
securely
,
Rom.
6.
1.
even
those
,
who
turn
the
grace
of
God
to
wantonnesse
,
Jude
ver.
4.
for
,
he
sheweth
what
he
spake
of
that
inconsistency
,
which
is
between
learning
Christ
and
the
practice
of
profanity
,
doth
not
alwayes
hold
,
while
he
addeth
this
limitation
,
if
so
be
ye
have
heard
him
.
2.
Whatever
grounds
a
Minister
hath
for
charity
to
judge
of
all
,
or
any
of
the
Lords
people
committed
to
his
charge
,
as
truely
gracious
;
yet
he
ought
to
expresse
that
his
judgement
of
them
,
with
so
much
warinesse
and
caution
,
as
ground
may
be
given
unto
them
to
enquire
in
their
own
condition
and
search
,
whether
it
be
so
:
for
,
Paul
,
having
(
ver.
20.
)
professed
his
charitable
judgement
of
them
,
that
they
had
not
so
learned
Christ
,
he
giveth
a
limitation
here
,
whereby
they
might
try
if
it
was
so
;
if
so
be
ye
have
heard
him
.
3.
That
learning
of
Christ
,
and
knowledge
of
Him
,
which
is
the
only
remedy
against
the
power
of
inherent
corruption
,
is
begotten
in
us
by
the
ordinary
mean
of
hearing
Him
preached
,
and
set
forth
in
the
publick
Ministery
of
the
Gospel
,
Rom
,
10.
14
,
15.
for
,
this
is
one
piece
of
that
condition
,
which
is
required
to
the
learning
of
Christ
thus
,
even
if
so
ye
have
heard
him
.
4.
The
hearing
of
Christ
preached
by
sent
Ministers
,
is
not
alone
sufficient
,
in
order
to
this
effectuall
learning
of
Him
,
but
Christ
Himself
must
teach
us
inwardly
and
effectually
by
His
Spirit
,
else
we
cannot
so
learn
Him
:
for
,
this
is
another
piece
,
and
the
main
piece
of
that
condition
required
antecedently
to
their
learning
of
Christ
thus
,
if
so
ye
have
been
taught
by
him
.
5.
Then
do
we
rightly
and
savingly
learn
truth
,
when
the
knowledge
of
truth
attained
by
our
learning
,
is
such
,
as
Christs
knowledge
was
,
to
wit
,
not
theoretick
and
speculative
only
,
but
practicall
and
operative
:
for
,
so
was
His
knowledge
of
truth
,
Psal.
40.
8.
and
they
were
to
be
taught
by
Him
,
as
the
truth
is
in
Jesus
,
else
they
had
not
so
learned
Christ
.
Vers.
22.
That
ye
put
off
concerning
the
former
conversation
,
the
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
:
HE
doth
,
next
,
shew
,
what
it
is
to
be
taught
by
Christ
,
as
the
truth
is
in
him
;
and
thereby
confirmeth
what
he
said
,
ver.
20.
that
the
saving
knowledge
of
Christ
is
inconsistent
with
a
licentious
life
,
in
so
far
as
this
effectuall
learning
of
Christ
,
and
knowledge
of
Him
,
requireth
from
,
and
effectually
worketh
in
,
the
person
so
instructed
,
three
things
.
The
first
whereof
,
is
in
this
verse
,
to
wit
,
a
daily
study
to
put
off
and
mortifie
the
old
man
,
whereby
is
not
meaned
the
substance
of
a
mans
soul
and
body
,
nor
yet
the
naturall
and
essentiall
faculties
of
the
soul
;
(
for
,
those
of
necessity
do
alwayes
remain
,
untill
the
man
cease
to
be
)
but
that
naturall
and
inbred
corruption
,
which
hath
infected
and
polluted
all
those
:
which
inbred
corruption
he
sheweth
had
manifested
it self
in
their
former
godlesse
conversation
,
and
doth
grow
daily
worse
,
and
more
corrupt
,
yea
,
and
by
little
and
little
bringeth
corruption
and
destruction
upon
the
whole
man
,
both
in
soul
and
body
,
where
it
is
given
way
to
in
its
deceitfull
lusts
:
for
,
so
much
doth
he
intend
,
while
he
saith
,
it
is
corrupt
according
,
or
,
by
deceitfull
lusts
.
Now
,
this
inbred
corruption
,
is
here
called
the
old
man
,
and
the
mortifying
of
it
,
is
called
a
putting
of
it
off
,
by
a
metaphor
taken
from
the
laying
aside
and
casting
off
of
old
garments
.
See
the
reasons
for
both
,
upon
Col.
3.
-9.
doct.
1.
Hence
,
Learn
,
1.
So
much
may
we
reckon
our selves
to
know
of
Christ
,
and
to
be
taught
by
Christ
,
as
we
do
practise
according
to
what
we
know
.
Those
only
are
best
scholers
in
Christs
school
,
who
are
most
tender
walkers
:
for
,
Paul
sheweth
,
that
to
learn
Christ
,
and
to
be
taught
by
Him
,
is
,
in
a
word
,
to
practise
all
the
duties
of
an
holy
life
,
even
that
ye
put
off
the
old
man
,
&c.
saith
he
.
2.
Then
do
we
set
about
the
duties
of
sanctification
in
the
right
order
,
when
we
begin
at
the
work
of
mortification
in
the
first
place
,
and
thence
proceed
to
the
positive
duties
of
a
new
life
:
the
plants
of
righteousnesse
will
not
thrive
in
an
unhumbled
,
proud
,
impenitent
heart
,
Joh.
5.
44.
for
,
Paul
sheweth
the
first
part
of
this
lesson
,
is
,
to
put
off
concerning
the
former
conversation
,
the
old
man
.
3.
Then
do
we
carry
on
the
work
of
mortification
right
and
to
good
purpose
,
when
we
single
not
out
some
one
sin
passing
by
others
,
but
do
strike
at
all
sin
,
and
do
not
content
our selves
to
lop
the
branches
,
but
strike
at
the
very
root
of
sin
:
for
,
Paul
describeth
this
work
to
be
a
putting
off
the
old
man
,
that
is
,
the
bitter
root
of
inbred
corruption
,
in
its
full
latitude
and
extent
;
That
ye
put
off
concerning
the
former
conversation
,
the
old
man
.
4.
Though
we
must
begin
to
strike
at
the
root
of
sin
within
;
yet
we
are
not
to
rest
there
,
but
must
set
against
sin
in
all
its
branches
;
and
whoever
setteth
upon
sin
at
the
root
and
in
the
heart
,
he
cannot
choose
but
set
against
the
breaking
forth
of
sin
in
his
hand
and
outward
conversation
also
:
yea
,
the
reality
of
his
fighting
against
his
inward
corruptions
,
will
make
it self
manifest
in
an
outward
change
in
his
conversation
from
what
it
formerly
was
:
for
,
so
much
is
imported
,
while
he
sheweth
they
were
to
put
off
the
old
man
,
as
to
the
former
conversation
,
not
as
if
sins
of
the
outward
man
and
conversation
only
,
were
to
be
put
off
;
but
because
those
are
also
to
be
mortified
,
and
the
inward
work
of
mortification
doth
kyth
by
our
putting
off
of
those
.
5.
The
work
of
putting
off
and
mortifying
this
old
man
of
inbred
corruption
,
is
to
be
entered
timously
,
in
so
far
,
as
the
longer
that
corruption
is
spared
,
it
groweth
worse
,
and
posteth
the
person
,
in
whom
it
is
,
more
swiftly
to
ruine
and
destruction
:
for
,
Paul
doth
,
indirectly
at
least
,
presse
this
duty
of
putting
off
the
old
man
,
from
this
that
it
is
corrupt
,
or
groweth
worse
and
worse
by
its
deceitfull
lusts
.
6.
This
inbred
root
of
naturall
coruption
,
doth
vent
it self
in
multitudes
and
swarmes
of
inordinate
lusts
and
sinfull
desires
,
by
venting
whereof
,
it
doth
alwayes
acquire
the
more
strength
,
and
secureth
its
interest
more
firmly
,
both
in
soul
and
body
:
for
,
he
sheweth
,
that
this
old
man
hath
lusts
,
and
is
corrupted
,
or
made
worse
,
and
more
deeply
rooted
by
those
lusts
;
which
is
corrupted
by
deceitfull
lusts
.
7.
Sinfull
lusts
are
entising
and
deceitfull
lusts
,
in
so
far
as
they
promise
what
they
never
perform
,
2
Pet.
2.
19.
and
do
often
cover
themselves
under
the
mask
of
some
laudable
vertue
,
Col.
2.
18.
and
thus
do
by
subtilty
carry
the
sinner
captive
to
their
slavery
,
Prov.
7.
21
,
22.
for
,
he
calleth
them
deceitfull
lusts
,
or
,
as
it
is
in
the
Originall
,
lusts
of
deceit
.
Vers.
23.
And
be
renewed
in
the
spirit
of
your
mind
.
HEre
is
the
second
thing
which
the
effectual
learning
of
Christ
doth
require
from
,
and
work
in
,
the
person
so
taught
,
even
a
serious
endeavour
to
have
his
mind
and
understanding
more
and
more
renewed
,
or
made
new
,
by
getting
a
new
quality
of
divine
and
supernatural
light
implanted
in
it
;
and
he
calleth
the
understanding
,
or
rational
part
of
the
soul
,
the
spirit
of
their
mind
,
that
is
,
the
most
spiritual
part
of
the
soul
;
or
,
by
an
Hebraism
,
their
spiritual
mind
,
so
called
,
because
the
mind
,
or
understanding
,
is
lesse
subject
to
be
wrought
upon
by
the
temper
and
disposition
of
the
body
,
than
the
will
and
affections
.
Doct.
1.
The
principal
part
of
the
soul
,
the
very
seat
of
reason
,
the
mind
and
understanding
in
all
men
,
is
by
nature
infected
and
polluted
by
this
old
man
of
inbred
corruption
:
for
,
otherwise
there
were
no
need
that
we
should
be
renewed
in
the
spirit
of
our
mind
.
2.
It
is
not
sufficient
in
order
to
our
effectual
learning
of
Christ
,
and
being
taught
by
Him
,
that
we
cease
to
do
evill
,
and
labour
to
mortifie
our
inbred
corruption
,
with
the
several
branches
thereof
;
but
we
must
also
learn
to
do
well
,
and
endeavour
to
have
the
whole
man
adorned
with
the
several
graces
of
Gods
Spirit
,
making
conscience
of
all
the
positive
duties
of
an
holy
life
:
for
,
the
Apostle
sheweth
their
being
taught
of
Christ
,
consisted
,
not
only
in
the
putting
off
the
old
man
,
but
in
being
renewed
in
the
spirit
of
their
mind
,
and
ver.
24.
in
putting
on
that
new
man
.
3.
See
three
doctrines
implyed
in
the
notation
of
the
word
renewed
,
which
signifieth
to
restore
a
thing
deformed
and
antiquated
,
to
its
ancient
form
and
beauty
,
upon
Col.
3.
vet.
10.
doct.
4
,
5
,
6.
Doct.
4.
Right
information
of
the
mind
and
judgement
,
and
the
knowledge
of
truth
and
duty
flowing
therefrom
,
are
most
necessary
to
be
sought
after
by
Christians
,
if
so
they
would
lead
an
holy
life
:
An
erring
mind
will
of
necessity
,
at
least
in
so
far
,
make
a
crooked
heart
and
an
irregular
hand
:
for
,
Paul
sheweth
that
in
particular
it
is
necessary
to
be
renewed
in
the
spirit
of
the
mind
.
Vers.
24.
And
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
REsteth
the
third
thing
,
which
the
effectual
learning
of
Christ
doth
require
from
,
and
work
in
,
those
who
are
so
taught
,
even
that
it
be
their
daily
task
to
put
on
the
new
man
,
that
is
,
to
be
more
and
more
endued
and
adorned
with
new
and
spirituall
qualities
,
whereby
their
mind
may
not
only
be
renewed
,
as
was
mentioned
ver.
23.
but
also
their
will
,
affections
and
actions
.
Which
renewing
work
he
sheweth
is
carried-on
by
Gods
creating
power
,
after
the
pattern
of
His
own
Image
,
which
consisteth
in
perfect
conformity
to
Gods
Law
,
as
well
in
the
second
Table
,
set
forth
here
by
righteousnesse
,
as
in
the
first
,
set
forth
by
true
holinesse
,
or
holinesse
of
truth
,
to
wit
,
that
which
is
wrought
by
truth
,
Joh.
17.
17.
and
is
not
counterfeit
,
but
sincere
,
true
and
reall
:
which
epithet
doth
also
agree
to
righteousnesse
.
Now
,
those
gracious
and
spiritual
qualities
,
are
called
the
new
man
,
and
said
to
be
put
on
,
as
new
garments
.
See
the
reasons
for
both
,
upon
Col.
3.
ver.
9
,
10.
doct.
3.
Hence
Learn
,
〈◊〉
.
Where
there
is
saving
knowledge
wrought
in
the
mind
,
sanctified
practice
in
all
the
duties
of
an
holy
life
will
follow
:
for
,
unto
the
renewing
of
the
mind
,
ver.
23.
is
here
subjoyned
the
putting
on
the
new
man
in
righteousnesse
and
holinesse
.
2.
So
dead
and
indisposed
are
we
by
nature
to
holinesse
and
grace
,
that
no
lesse
than
creating
power
is
required
to
work
it
in
us
:
It
is
neither
implanted
by
nature
,
Psal.
51.
5.
nor
attainable
by
any
industry
or
pains
of
ours
,
Rom.
9.
16.
but
is
a
work
of
Gods
omnipotency
,
though
He
make
use
of
means
for
that
end
,
2
Tim.
4.
2.
for
,
he
saith
,
this
new
man
is
created
.
3.
Only
those
who
are
renewed
in
knowledge
and
have
their
souls
adorned
with
gracious
and
spirituall
qualities
of
righteousnesse
and
holinesse
,
are
like
to
God
;
and
such
,
as
are
most
so
,
are
most
like
unto
Him
:
for
,
Paul
,
speaking
of
being
renewed
in
the
mind
,
and
of
putting
on
the
new
man
,
saith
,
that
it
is
after
God
,
or
,
(
as
it
is
more
plainly
,
Col.
3.
10.
)
after
the
Image
of
God
;
Which
after
God
is
created
,
saith
he
.
4.
The
Image
of
God
consisteth
,
not
so
much
in
the
natural
substance
,
or
faculties
of
the
soul
,
or
the
abilities
of
it
,
(
for
those
are
in
a
wicked
man
)
as
in
spiritual
gifts
and
graces
,
even
conformity
with
God
in
true
knowledge
,
righteousnesse
and
holinesse
:
for
,
the
Apostle
,
speaking
of
the
renovation
of
the
mind
by
knowledge
,
and
putting
on
the
new
man
in
righteousnesse
and
holinesse
,
saith
,
That
this
is
after
God
,
or
,
after
His
Image
.
5.
This
new
man
of
grace
,
created
after
Gods
Image
,
as
it
consisteth
not
in
things
external
,
Rom.
14.
17.
but
in
the
inward
and
substantial
graces
of
Gods
Spirit
;
so
it
comprehendeth
all
spiritual
habits
,
and
vertues
,
and
the
exercise
of
all
those
graces
,
in
all
the
duties
of
universal
obedience
,
prescribed
in
both
the
Tables
of
the
moral
Law
:
for
,
he
sheweth
this
new
man
consisteth
in
righteousnesse
and
holinesse
,
which
include
a
conformity
to
the
Law
of
God
in
both
its
Tables
;
Which
is
created
in
righteousnesse
and
holinesse
.
6.
No
performance
of
any
one
,
or
of
all
commanded
duties
whatsoever
,
is
a
sufficient
proof
of
a
renewed
mind
,
or
the
new
creature
,
but
when
it
carrieth
alongs
with
it
that
necessary
ingredient
of
sincerity
and
truth
,
which
maketh
the
performer
of
any
duty
,
take
God
for
his
party
,
Gen.
17.
1.
bring
up
his
heart
to
every
duty
,
Jer.
3.
10.
and
level
at
Gods
glory
as
his
main
scope
in
all
duties
,
1
Cor.
10.
31.
and
make
conscience
,
not
only
of
one
,
but
of
every
duty
,
Luke
1.
6.
for
,
he
giveth
this
epithet
of
truth
and
sincerity
to
that
righteousnesse
and
holinesse
,
wherein
this
new
man
of
grace
,
created
after
Gods
Image
,
doth
consist
;
in
righteousnesse
and
true
holinesse
,
or
in
righteousnesse
and
holinesse
of
truth
.
Vers.
25.
Wherefore
putting
away
lying
,
speak
every
man
truth
with
his
neighbour
:
for
we
are
members
one
of
another
.
THe
Apostle
(
being
in
the
third
part
of
the
Chapter
to
presse
upon
them
the
exercise
of
some
particular
vertues
,
which
do
belong
to
all
Christians
of
whatsoever
rank
or
station
equally
,
aswell
as
those
formerly
spoken
of
,
all
of
which
are
injoyned
in
the
second
Table
of
the
Commands
)
exhorteth
them
,
first
,
from
what
he
spake
of
putting
off
the
old
man
,
and
putting
on
the
new
,
to
lay
aside
and
mortifie
the
sin
of
lying
,
forbidden
in
the
ninth
Command
,
whereby
a
man
doth
speak
what
he
knoweth
or
conceiveth
to
be
untruth
,
with
an
intention
and
purpose
to
deceive
.
He
exhorteth
them
also
to
speak
the
truth
every
man
with
his
neighbour
,
that
is
,
to
speak
as
they
think
,
and
to
think
of
what
they
speak
as
it
really
is
,
so
that
our
speech
may
be
conform
both
to
the
thing
it self
,
and
to
our
conceptions
of
the
thing
.
Which
exhortation
in
both
its
branches
,
is
inforced
from
this
,
that
they
were
not
only
members
of
one
body
,
but
one
of
another
,
every
member
of
this
mysticall
body
being
bound
to
contribute
all
its
endeavours
,
as
for
the
good
of
the
whole
body
in
the
first
place
,
so
of
every
particular
member
in
the
next
;
and
therefore
it
had
been
alike
unnaturall
and
monstrous
for
them
,
by
lying
and
deceiving
to
circumveen
one
another
,
as
it
were
for
the
eye
in
the
naturall
body
to
deceive
the
hand
,
or
for
any
one
member
to
contrive
and
carry
on
the
ruine
of
another
.
Doct.
1.
It
is
not
sufficient
for
Christs
Ministers
to
presse
upon
the
Lords
people
the
mortification
of
sin
,
or
conscience-making
of
the
duties
of
holinesse
in
the
generall
;
but
,
seing
people
are
apt
to
think
that
an
sleight
performance
,
or
faint
endeavours
are
sufficient
obedience
to
these
generall
exhortations
;
therefore
Ministers
must
condescend
upon
some
particular
vices
,
chiefly
such
as
are
most
commonly
practised
in
the
place
where
they
are
,
and
some
particular
vertues
,
which
are
most
ordinarily
sleighted
,
pressing
upon
the
Lords
people
to
evidence
their
renovation
by
abstinence
from
the
former
,
and
practising
of
the
latter
:
for
,
Paul
,
having
indirectly
at
least
exhorted
them
to
put
off
the
old
man
,
ver.
22.
and
put
on
the
new
,
ver.
24.
doth
now
fall
upon
some
particular
vices
and
vertues
,
dehorting
from
the
one
,
and
exhorting
to
the
other
;
Wherefore
putting
away
lying
.
2.
There
is
no
sin
more
unseemly
in
a
Christian
,
and
more
inconsistent
with
grace
,
than
the
sin
of
lying
,
there
being
no
sin
that
maketh
a
man
more
like
the
devil
,
Joh.
8.
44.
more
abominable
to
God
,
Prov.
6.
16
,
17.
nor
more
shamefull
in
the
eyes
of
men
,
so
that
even
they
,
who
are
most
guilty
of
it
,
cannot
endure
to
be
charged
with
it
;
no
sin
more
hurtful
to
the
sinner
,
as
making
him
to
be
trusted
by
none
,
and
no
sin
which
tendeth
more
to
the
utter
overthrow
of
all
humane
societie
;
fidelity
and
trust
among
men
,
being
that
which
maketh
any
society
comfortable
:
for
,
the
Apostle
dehorteth
from
lying
,
upon
the
ground
of
their
putting
on
the
new
man
,
as
is
implied
in
the
illative
particle
Wherefore
:
Wherefore
putting
away
lying
.
3.
As
all
kind
of
lying
is
intrinsically
sin
,
and
to
be
avoided
,
whether
the
pernicious
,
officious
,
or
sporting
lie
;
(
See
upon
Col.
3.
8
,
9
-
.
doct.
10.
)
So
there
is
no
person
of
whatsoever
rank
,
whether
rich
or
poor
,
to
whom
God
giveth
any
dispensation
to
lie
,
or
speak
contrary
to
truth
:
for
,
he
saith
indefinitly
,
putting
away
lying
,
and
speak
every
man
truth
,
without
exception
.
4.
Though
we
are
not
bound
to
speak
all
the
truth
,
and
at
all
times
,
and
to
every
person
,
but
in
some
cases
may
and
ought
conceal
somewhat
of
it
,
Luk.
9.
21.
1
Sam.
16.
2.
yet
,
when
we
speak
,
we
are
to
speak
nothing
but
truth
,
and
that
without
mentall
reservation
of
any
part
of
the
purpose
,
without
which
the
rest
which
is
spoken
,
would
not
be
truth
but
a
lie
:
for
,
though
it
be
sufficient
for
a
man
to
think
what
is
truth
,
and
not
expresse
it
,
when
he
is
speaking
or
meditating
with
himself
;
yet
he
is
to
speak
truth
,
if
so
he
speak
at
all
,
when
he
speaketh
with
his
neighbour
;
speak
every
man
truth
with
his
neighbour
,
saith
he
.
5.
This
is
a
generall
rule
to
be
observed
for
the
right
understanding
of
divine
precepts
,
that
where
a
sin
is
forbidden
,
the
contrary
duty
is
also
commanded
,
and
where
a
duty
is
commanded
,
the
contrary
sin
is
also
forbidden
:
for
,
the
Apostle
,
expounding
here
the
ninth
command
,
doth
not
only
exhort
to
lay
aside
lying
;
but
also
to
speak
every
man
the
truth
with
his
neighbour
.
6.
Though
it
be
sinfull
to
lie
,
and
speak
untruth
unto
any
,
even
to
an
infidel
,
Ezek.
17.
16.
yet
,
it
is
more
sinfull
,
and
most
odious
for
Believers
and
Professors
of
the
same
faith
,
because
of
their
nearer
bonds
and
relations
,
to
lie
unto
,
and
deceive
one
another
:
for
,
so
much
the
Apostles
reason
here
used
,
which
is
astricted
only
to
such
,
doth
teach
;
for
we
are
members
one
of
another
,
saith
he
.
7.
It
is
not
sufficient
,
that
a
man
abstain
from
lying
,
and
endeavour
to
speak
truth
with
his
neighbour
,
from
a
motive
of
self-advantage
and
interest
,
as
knowing
his
doing
otherwise
would
tend
both
to
his
losse
and
shame
;
but
he
ought
to
be
acted
herein
from
a
principle
of
love
towards
those
with
whom
he
speaketh
,
chiefly
,
if
he
conceive
them
to
be
Believers
,
as
to
members
of
that
same
body
,
for
whose
advantage
and
preservation
especially
,
he
is
bound
to
lay
out
himself
in
his
place
and
station
;
so
far
must
he
be
from
seeking
to
undermine
them
,
or
deceive
them
:
for
,
Paul
will
have
them
to
put
away
lying
,
and
to
speak
the
truth
,
for
this
reason
,
that
they
were
all
members
one
of
another
.
Vers.
26.
Be
ye
angry
and
sin
not
,
let
not
the
sun
go
down
upon
your
wrath
.
HE
exhorteth
them
,
next
,
to
restrain
and
moderate
their
anger
,
forbidden
in
the
sixth
command
.
And
,
1.
he
,
as
it
were
,
giveth
them
way
to
be
angry
sometimes
,
and
in
some
cases
.
2.
He
disswadeth
them
from
sinfull
anger
,
or
any
unjust
desire
of
revenge
,
which
is
,
when
anger
is
kindled
rashly
,
Prov.
14.
17.
for
no
cause
,
Matth.
5.
22.
or
a
very
light
one
,
1
Cor.
13.
-
5
-
.
or
when
it
exceedeth
the
just
bounds
,
Gen.
49.
7.
And
,
3.
if
their
anger
at
any
time
should
exceed
bounds
,
and
turn
to
wrath
,
or
bitternesse
of
spirit
,
he
exhorteth
them
to
suppresse
it
speedily
,
even
before
the
Sun
go
down
,
not
cherishing
that
ill
,
or
for
bearing
themselves
in
it
,
for
the
space
of
one
night
.
Doct.
1.
Seing
anger
is
a
naturall
affection
,
planted
in
our
first
parents
at
the
first
creation
:
yea
,
and
also
was
found
in
Christ
Himself
,
who
was
without
sin
,
Mark
3.
5.
therefore
it
is
not
in
it self
a
sin
,
nor
alwayes
sinfull
;
but
,
as
it
is
in
its
own
nature
indifferent
,
and
becometh
good
or
evil
,
according
to
the
grounds
,
causes
,
objects
and
ends
of
it
;
So
it
is
sometimes
,
and
in
some
cases
a
necessary
duty
for
a
Christian
to
be
angry
,
to
wit
,
when
anger
floweth
from
zeal
to
Gods
glory
,
Joh.
2.
15.
with
17.
and
love
to
our
brother
,
Prov.
13.
24.
and
when
it
is
conceived
upon
just
and
weighty
causes
,
such
chiefly
,
as
Gods
dishonour
,
whether
by
our
own
sins
,
2
Cor.
7.
11.
or
the
sins
of
others
,
Exod.
32.
19.
when
it
is
incensed
,
not
so
much
against
the
person
of
our
brother
,
as
against
his
sin
,
and
therefore
against
that
sin
in
our selves
,
as
much
as
in
others
,
Matth.
7.
5.
when
it
doth
not
hinder
other
duties
of
love
,
which
we
owe
to
the
person
whom
we
are
angry
with
,
Exod.
32.
19.
with
32.
neither
doth
mar
our
accesse
to
God
in
prayer
,
1
Tim.
2.
8.
and
when
we
go
not
without
the
compasse
of
our
calling
,
by
giving
way
to
private
revenge
in
the
accomplishment
of
our
anger
,
Luke
9.
54.
55.
In
those
cases
,
anger
is
praise-worthy
and
commendable
:
for
,
the
Apostle
giveth
way
to
anger
,
yea
after
a
sort
commandeth
it
,
to
wit
,
in
those
cases
;
be
ye
angry
,
saith
he
.
2.
As
there
is
an
easie
and
ready
passage
from
what
is
moderation
in
our
naturall
affections
of
joy
,
fear
,
grief
,
desire
(
and
therefore
lawfull
and
in
some
cases
necessary
)
to
what
is
excesse
,
(
and
therefore
sinfull
)
Psal.
2.
-11
,
So
this
doth
chiefly
hold
in
the
affection
of
anger
;
it
being
most
difficile
to
keep
a
measure
,
and
not
to
exceed
,
by
transgressing
some
one
or
other
of
the
fore-mentioned
limitations
of
just
anger
when
it
is
once
given
way
to
:
for
,
therefore
doth
he
add
this
necessary
caution
,
Be
angry
,
but
sin
not
.
3.
As
it
is
possible
,
even
in
the
childe
of
God
,
for
lawfull
anger
to
degenerate
in
sinfull
wrath
,
whereby
the
mind
is
imbittered
,
and
accordingly
rageth
against
the
person
of
him
who
hath
done
the
wrong
;
So
,
an
implacable
spirit
,
which
cannot
be
worn
out
by
length
of
time
,
is
not
so
incident
to
any
such
:
for
,
the
Apostle
supponeth
they
may
have
wrath
;
only
they
might
not
entertain
it
long
,
while
he
saith
,
Let
not
the
sun
go
down
upon
your
wrath
.
4.
The
childe
of
God
in
his
resisting
sin
,
is
not
to
sit
down
discouraged
,
nor
give
the
back
when
sin
prevaileth
;
but
,
having
received
a
new
recruit
of
strength
from
Christ
,
by
the
exercise
of
faith
in
prayer
,
2
Cor.
12.
8.
he
is
with
renewed
courage
to
set
upon
sin
a-fresh
,
that
so
he
may
recover
what
was
formerly
lost
:
for
,
Paul
enjoyneth
,
in
case
their
anger
should
at
any
time
exceed
,
to
set
against
it
without
delay
;
Let
not
the
sun
go
down
upon
your
wrath
.
Vers.
27.
Neither
give
place
to
the
devil
:
HE
giveth
a
reason
of
the
former
exhortation
,
set
down
by
way
of
precept
,
to
wit
,
that
by
giving
way
to
excessive
anger
,
and
by
persevering
in
it
for
any
space
of
time
,
they
should
cast
open
doors
to
Sathan
,
the
capital
enemie
of
mans
salvation
,
to
enter
their
hearts
,
and
to
incite
them
by
his
uncessant
suggestions
to
act
some
mischief
.
Doct.
1.
As
Sathan
is
dethroned
and
shut
to
the
doors
of
the
hearts
of
all
such
as
are
true
believers
;
So
,
though
he
shall
never
reign
again
over
them
at
his
pleasure
,
Rom.
6.
14.
Yet
,
he
is
daily
watching
,
and
searching
out
,
if
it
were
but
the
narrowest
passage
,
and
least
opportuniy
,
whereby
he
may
again
re-enter
his
old
possession
,
and
exercise
his
former
tyrannie
:
for
,
both
those
are
implyed
,
while
he
saith
,
neither
give
place
to
the
devil
.
2.
Where
any
known
sin
,
especially
excessive
anger
,
is
not
only
given
way
to
,
but
also
continued
in
,
there
doth
Sathan
get
an
open
door
to
setle
himself
in
the
heart
,
and
exercise
his
power
,
by
inciting
the
person
guilty
to
commit
more
of
wickednesse
and
mischief
:
for
,
he
sheweth
,
that
by
their
persevering
in
wrath
they
would
give
place
to
the
devil
.
3.
As
Sathan
doth
not
slip
an
offered
opportunity
of
recovering
his
former
interest
in
the
heart
;
So
where
he
gaineth
any
ground
,
though
for
never
so
short
a
space
,
he
stirreth
his
time
,
and
through
Gods
permission
maketh
fearfull
havock
,
and
a
doolfull
decay
of
the
work
of
grace
:
for
,
while
he
holdeth
this
forth
as
an
argument
against
their
persevering
in
excessive
anger
,
that
thereby
they
should
cast
open
doors
for
the
devil
to
enter
,
it
is
implyed
,
that
he
would
take
place
when
it
were
given
,
and
bestir
his
time
in
exciting
them
to
act
mischief
,
otherwise
the
argument
should
not
be
of
such
force
;
neither
give
place
to
the
devil
.
Vers.
28.
Let
him
that
stole
,
steal
no
more
:
but
rather
let
him
labour
,
working
with
his
hands
the
thing
which
is
good
,
that
he
may
have
to
give
to
him
that
needeth
.
HE
doth
,
thirdly
,
exhort
those
,
who
,
when
they
were
un-converted
Pagans
,
did
contrary
to
the
eighth
command
,
steal
their
neighbours
goods
,
or
who
were
yet
,
after
their
professing
faith
in
Jesus
Christ
,
guilty
of
that
sin
in
some
degrees
and
respects
,
that
they
would
steal
no
more
:
where
by
the
sin
of
stealing
,
is
meaned
all
those
fraudulent
and
deceitfull
wayes
whereby
a
man
doth
wrong
his
neighbour
secretly
and
without
his
knowledge
in
his
goods
or
outward
estate
,
whether
by
taking
(
Joh
20.
19.
)
or
withholding
from
him
what
is
his
,
Iam.
5.
4.
or
by
partaking
with
such
as
do
so
,
Psal.
50.
18.
He
exhorteth
them
also
to
the
contrary
duty
,
as
a
remedy
of
this
evil
,
even
that
they
would
rather
labour
diligently
,
and
to
wearinesse
(
as
the
word
signifieth
)
in
any
good
and
honest
calling
,
if
it
were
but
in
some
mechanick
or
handy-trade
:
The
use
of
which
remedy
is
inforced
from
a
following
advantage
,
to
wit
,
that
hereby
,
and
through
Gods
blessing
upon
their
diligence
,
they
should
acquire
not
only
a
competencie
in
things
worldly
unto
themselves
,
and
so
be
keept
from
a
necessity
of
stealing
;
but
also
might
be
able
to
bestow
somwhat
for
supplying
the
necessities
of
others
:
Doct.
1.
As
Jesus
Christ
doth
not
reject
the
vilest
,
no
not
theeves
,
nor
worse
,
for
any
thing
they
have
been
,
providing
they
amend
their
life
in
time
coming
;
So
there
are
many
,
who
,
after
they
have
taken
on
a
name
of
profession
,
do
secretly
live
in
the
practice
of
base
and
shamfull
sins
,
which
hardly
can
be
called
the
spots
of
children
:
for
,
while
he
saith
,
Let
him
that
stole
,
or
doth
steal
,
(
as
the
word
beareth
)
steal
no
more
,
it
is
supponed
,
that
some
of
those
Ephesians
,
were
guilty
of
this
sin
,
before
an
offer
of
mercy
was
made
to
them
in
the
Gospel
;
yea
,
and
that
some
were
yet
living
in
it
.
2.
It
hath
seemed
good
unto
the
wise
Creator
of
all
things
,
(
for
eschewing
of
confusion
,
strife
,
contention
and
other
infinit
evils
;
for
tryall
of
the
charity
of
some
,
and
patience
of
others
)
to
establish
property
and
dominion
of
goods
and
possessions
,
and
not
to
leave
all
things
common
among
men
,
so
that
every
one
should
have
an
equall
right
unto
all
:
for
,
if
there
were
no
propriety
of
goods
,
there
could
not
be
such
a
sin
as
stealing
,
neither
were
it
necessary
to
forbid
it
,
as
the
Spirit
of
God
doth
here
;
Let
him
that
stole
,
steal
no
more
.
3.
As
want
of
a
particular
calling
,
or
idlenesse
in
it
,
occasioneth
poverty
and
want
,
by
reason
whereof
men
are
cast
upon
tentations
,
to
steal
and
use
such
other
sinfull
shifts
,
to
keep
them
from
straits
;
So
it
is
the
Lords
will
,
that
every
one
betake
himself
to
labour
diligently
in
some
lawfull
calling
and
employment
,
as
a
remedy
,
not
only
against
this
evil
of
stealing
,
but
severall
others
also
,
which
flow
from
idlenesse
,
and
too
much
ease
,
2
Thess.
3.
12.
Psal.
73.
5.
for
,
the
Apostle
,
having
forbidden
them
to
steal
,
subjoyneth
this
as
a
remedy
,
rather
let
him
labour
,
working
with
his
hands
.
4.
Though
it
be
not
absolutely
necessary
,
nor
yet
convenient
,
or
possible
,
that
every
man
should
betake
himself
to
some
mechanick
calling
,
or
handy-trade
,
and
therein
to
labour
with
his
hands
,
seing
every
one
is
not
able
to
go
about
any
such
calling
;
and
there
are
other
lawfull
callings
,
which
require
no
lesse
labour
with
the
mind
,
than
those
do
of
labour
with
the
hands
,
1
Tim.
5.
17.
yet
,
there
is
no
calling
so
base
,
providing
it
be
honest
,
to
which
a
man
should
not
betake
himself
(
whatever
he
be
for
birth
,
and
nobility
of
descent
)
and
spend
his
strength
therein
,
even
to
wearinesse
,
rather
than
to
steal
,
or
use
any
sinfull
shift
to
save
himself
from
straits
:
for
,
saith
he
,
let
him
steal
no
more
,
but
rather
let
him
labour
,
working
with
his
hands
.
4.
Even
those
things
that
were
imposed
upon
fallen
mankind
,
for
a
curse
and
punishment
of
sin
,
have
their
nature
changed
unto
Believers
,
and
are
turned
unto
a
blessing
and
an
effectuall
remedy
against
sin
:
for
,
(
Gen.
3.
19.
)
it
is
imposed
upon
Adam
as
a
part
of
the
curse
,
in
the
sweat
of
his
face
to
eat
his
bread
;
and
here
it
is
enjoyned
,
and
commended
by
the
Apostle
unto
Believers
,
as
an
effectuall
remedy
against
the
evil
of
stealing
;
but
rather
let
him
labour
,
working
with
his
hands
.
5.
No
necessity
,
or
want
whatsoever
,
can
warrand
a
man
to
imploy
himself
in
any
calling
,
which
is
not
lawful
and
honest
,
or
tendeth
only
to
gratifie
mens
lusts
,
of
pride
,
vanity
,
prodigality
and
uncleanness
:
this
calling
ought
to
be
such
as
he
may
therein
serve
God
with
a
good
conscience
,
Col.
3.
23.
and
promove
the
good
,
either
of
the
Church
,
familie
,
or
common
wealth
,
Gal.
5.
13
,
for
,
to
prevent
stealing
,
he
doth
astrict
them
in
their
choise
only
to
good
and
lawfull
callings
,
while
he
saith
,
Let
him
labour
,
working
with
his
hands
the
thing
which
is
good
.
6.
The
Lords
ordinary
way
is
to
blesse
a
mans
conscientious
diligence
in
his
lawfull
calling
,
with
such
a
measure
of
successe
,
as
he
may
have
whereby
to
sustain
himself
,
and
to
be
helpfull
unto
others
,
except
the
Lord
see
it
otherwise
fitting
,
for
the
mans
triall
and
the
exercise
of
his
faith
,
patience
and
other
graces
,
2
Cor.
8.
2.
for
,
the
end
of
labouring
in
a
lawfull
calling
,
here
proponed
,
is
for
the
most
part
attained
,
else
it
had
been
no
encouragment
,
even
that
he
may
have
to
give
to
him
that
needeth
.
7.
As
it
is
the
duty
of
all
whom
God
hath
blessed
with
any
measure
of
worldly
substance
,
to
bestow
some
part
of
it
for
the
help
of
others
;
So
we
ought
in
the
exercise
of
our
callings
,
as
we
would
expect
the
Lords
blessing
upon
it
,
to
intend
,
not
only
the
enriching
of
our selves
and
ours
,
but
also
that
we
may
have
whereby
to
do
good
unto
others
:
for
he
sheweth
they
were
to
aime
at
this
end
,
while
they
wrought
with
their
hands
;
that
they
might
have
to
give
to
him
that
needeth
.
8.
As
not
only
the
rich
,
but
even
the
poor
labourer
,
who
hardly
getteth
his
livelyhood
with
the
work
of
his
hands
,
is
bound
to
give
his
mite
for
the
help
of
the
indigent
;
So
we
ought
to
give
alms
of
that
which
is
our
own
lawfully
purchased
,
and
not
of
the
gain
of
oppression
,
or
hire
of
an
harlot
,
Deut.
23.
18.
for
,
saith
he
,
Let
him
work
that
which
is
good
,
that
he
may
have
to
give
to
him
that
needeth
.
9.
As
the
Lord
seeth
it
fitting
to
keep
alwayes
some
among
His
People
,
poor
and
indigent
,
even
objects
of
charity
,
for
the
exercise
of
their
faith
and
patience
,
and
for
the
trial
of
the
charity
and
compassion
of
others
,
Deut.
15.
11.
So
those
only
are
to
be
relieved
by
our
charity
,
who
are
needy
,
indigent
,
and
cannot
relieve
themselves
:
but
not
such
,
as
,
being
able
to
work
in
a
lawfull
calling
,
do
rather
choose
a
life
of
ease
and
idlenesse
,
and
to
live
upon
the
charity
of
others
:
for
,
he
saith
,
that
he
may
have
to
give
to
him
that
needeth
.
Vers.
29.
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
.
HEre
is
a
fourth
exhortation
,
wherein
he
giveth
direction
for
the
right
ordering
of
the
tongue
:
and
,
first
,
he
forbiddeth
them
to
utter
corrupt
,
or
unsavory
and
putrified
communication
,
or
speech
,
whereby
is
meaned
all
discourse
,
not
tending
to
the
glory
of
God
and
edification
of
our
neighbour
,
(
as
appeareth
from
the
latter
part
of
the
verse
,
where
edifying
conference
is
opposed
to
this
corrupt
communication
)
but
mainly
all
obscene
,
scurril
,
ranting
and
arrogant
discourse
is
here
intended
,
even
such
as
argueth
a
rotten
and
unrenewed
heart
,
Matth.
12.
35.
and
proveth
not
only
noisom
and
unsavory
to
honest
ears
,
but
also
contagious
and
infecting
to
ordinary
hearers
,
1
Cor.
15.
33.
even
as
a
stinking
breath
(
unto
which
he
seemeth
here
to
allude
)
argueth
rotten
lungs
,
doth
prove
unsavoury
,
yea
,
and
(
if
the
party
be
taken
with
any
contagious
disease
)
dangerous
also
unto
those
who
stand
by
,
lest
they
be
infected
by
it
.
Next
,
he
enjoyneth
the
contrary
duty
,
that
their
discourse
and
communication
should
be
good
,
and
usefull
for
the
edification
of
hearers
,
even
such
as
may
minister
grace
unto
them
,
that
is
,
which
may
be
a
mean
blessed
of
God
for
begetting
or
carrying
on
the
work
of
grace
in
them
,
and
for
that
end
may
be
so
proponed
,
as
it
should
prove
most
taking
,
gracious
and
acceptable
unto
them
.
See
upon
Col.
3.
-16.
and
,
4.
6.
Doct.
1.
It
is
the
duty
of
renewed
Christians
,
as
to
watch
over
the
heart
and
hand
;
so
in
a
special
way
to
guard
against
the
sins
of
the
tongue
;
seing
they
must
make
an
accompt
to
God
,
even
for
words
,
Matth.
12.
36.
and
their
sinfully
,
vain
,
frothy
and
rotten
discourse
doth
argue
such
a
heart
,
from
the
abundance
whereof
the
mouth
doth
speak
,
Matth.
12.
34.
yea
,
and
maketh
the
heart
more
perverse
and
wicked
,
while
the
corruption
which
is
in
it
doth
strengthen
it self
by
getting
vent
,
2
Tim.
3.
13.
and
proveth
also
contagious
to
the
hearers
,
1
Cor.
15.
33.
for
,
the
Apostle
,
having
disswaded
them
from
the
sins
of
the
heart
and
hand
,
doth
now
disswade
them
from
the
sins
of
the
tongue
;
Let
no
corrupt
communication
proceed
out
of
your
mouth
.
2.
As
our
corrupt
hearts
,
which
in
the
best
are
but
renewed
in
part
,
are
very
ready
to
hatch
impure
,
vain
and
unprofitable
corruptions
,
and
to
presse
the
venting
of
those
by
the
tongue
,
in
vain
and
corrupt
communication
;
So
it
is
the
renewed
mans
duty
,
and
ought
to
be
his
care
,
to
keep
a
watch
at
the
door
of
his
lips
,
Psal.
141.
3.
that
,
though
he
cannot
get
his
heart
keeped
from
framing
such
conceptions
;
yet
,
at
least
,
he
may
preserve
his
tongue
from
venting
of
them
;
seing
our
corrupt
conceptions
do
not
only
prove
more
dishonourable
to
God
,
when
they
are
vented
in
expressions
,
but
also
,
in
that
case
they
prove
offensive
and
hurtfull
unto
others
,
1
Cor.
15.
33.
for
,
the
Apostle
,
supposing
that
such
impure
stuffe
would
somtimes
breed
in
the
heart
,
and
seek
a
passage
,
he
commandeth
,
Let
no
corrupt
communication
proceed
out
of
your
mouth
.
3.
As
there
is
no
sin
which
wanteth
a
remedy
;
So
the
most
proper
remedy
of
every
sin
,
is
not
only
to
set
against
the
sin
it self
,
but
also
to
set
about
the
practice
of
the
contrary
vertue
:
for
,
Paul
prescribeth
this
remedy
,
as
against
the
sins
fore-mentioned
,
so
against
this
,
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
,
saith
he
.
4.
It
is
not
sufficient
to
retrain
our
tongue
from
speaking
evil
,
keeping
alwayes
silence
:
but
,
seing
our
tongue
is
our
glory
,
Psal.
57.
8.
and
given
unto
us
,
not
only
for
the
use
of
rafting
&
carrying
down
to
the
throat
our
meat
and
drink
,
but
also
to
expresse
the
conceptions
of
our
heart
,
to
the
glory
of
God
,
and
edification
of
our
neighbour
;
therefore
,
we
must
also
exercise
our
tongue
in
speaking
what
is
good
:
for
,
so
doth
the
Apostle
command
,
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
.
5.
It
is
the
duty
,
not
only
of
Ministers
,
but
of
private
Christians
also
(
keeping
themselves
within
the
bounds
of
their
calling
,
Heb.
5.
4.
)
to
endeavour
the
edification
of
those
with
whom
they
converse
,
while
they
labour
either
to
beget
,
or
carry
on
the
work
of
grace
in
them
;
and
this
not
only
by
their
good
example
,
but
by
their
edifying
discourse
and
communication
:
for
,
he
speaketh
to
all
indifferently
,
while
he
saith
,
Let
no
communication
come
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
.
5.
We
are
not
left
to
run
at
random
in
our
ordinary
discourses
,
as
if
we
might
speak
what
we
please
,
providing
we
speak
not
evil
,
but
are
tied
only
to
speak
edifying
purpose
,
and
this
at
all
times
,
and
with
all
persons
,
Col.
4.
6.
whether
we
be
speaking
of
things
religious
,
or
which
appertain
to
our
particular
calling
,
or
recreations
:
for
,
as
it
is
lawfull
and
necessary
for
Christians
sometimes
to
speak
of
those
things
;
so
there
is
such
a
way
to
speak
of
them
,
as
the
hearers
may
be
bettered
by
our
speech
;
But
that
which
is
good
to
the
use
of
edifying
.
6.
As
godly
discourse
and
conference
ought
to
be
heard
,
and
entertained
by
those
who
are
present
;
So
,
although
the
Word
preached
be
the
ordinary
mean
of
converting
sinners
,
Rom.
10.
14
,
15.
yet
,
the
Lord
is
sometimes
pleased
to
blesse
the
familiar
and
secret
discourses
of
private
Christians
,
being
spoken
with
grace
,
and
seasoned
with
the
salt
of
divine
wisdom
,
by
making
them
a
mean
of
conveying
grace
unto
others
,
even
to
some
,
whom
no
publick
preaching
of
the
Word
could
ever
move
or
work
upon
,
1
Pet.
3.
1.
for
,
the
end
of
speaking
good
to
the
use
of
edifying
here
proponed
,
is
attainable
,
else
it
had
been
no
strong
motive
to
the
duty
;
That
it
may
minister
grace
unto
the
hearers
.
Vers.
30.
And
grieve
not
the
holy
Spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
.
HE
doth
here
inforce
the
former
disswasive
,
by
a
strong
reason
set
down
in
form
of
precept
:
the
force
whereof
,
is
,
first
,
propounded
,
that
by
their
obscene
unprofitable
and
unedifying
discourse
,
they
would
grieve
the
holy
Spirit
of
God
:
who
is
called
holy
,
because
He
is
holy
in
Himself
,
Isa.
6.
3.
and
the
cause
of
all
holinesse
in
us
,
Rom.
15.
16.
And
we
are
are
said
to
grieve
Him
,
not
,
as
if
He
,
who
is
God
,
could
be
grieved
properly
;
for
,
the
passions
of
grief
,
anger
,
sorrow
,
&c.
(
as
implying
some
defect
,
or
imperfection
)
are
not
in
God
,
Numb.
23.
19.
But
improperly
,
and
in
so
far
,
as
we
do
that
,
which
in
it self
is
apt
to
grieve
Him
,
if
He
were
capable
of
grief
,
Rom.
14.
-15.
and
which
provoketh
the
Spirit
of
God
to
do
that
which
grieved
persons
do
,
even
to
withdraw
from
the
soul
,
to
shew
His
dislike
,
and
to
return
grief
for
grief
.
This
reason
is
,
next
,
inforced
from
one
work
of
the
holy
Spirit
in
the
hearts
of
Believers
,
which
is
here
called
sealing
,
by
a
metaphor
taken
from
that
use
of
seals
and
signets
among
men
,
whereby
publick
writs
are
confirmed
and
made
authentick
,
or
,
the
wares
of
merchands
are
marked
,
and
set
apart
for
their
own
use
.
In
like
manner
,
the
Spirit
of
God
,
by
renewing
and
sanctifying
Believers
,
imprinteth
the
draughts
and
lineaments
of
His
own
image
upon
them
,
whereby
they
are
not
only
set
apart
and
sealed
,
as
His
own
peculiar
goods
,
but
themselves
also
may
be
assured
that
they
are
His
,
and
shall
be
safely
keeped
under
that
seal
untill
the
day
of
judgement
,
called
here
the
day
of
redemption
:
(
See
,
upon
chapter
1.
ver.
13.
)
and
therefore
by
grieving
the
Spirit
,
they
did
hazard
the
removall
of
this
seal
,
at
least
darken
it
much
,
and
consequently
mar
their
own
comfort
exceedingly
.
Doct.
1.
The
holy
Ghost
,
the
third
person
of
the
blessed
Trinity
,
is
graciously
pleased
to
become
in
a
singular
manner
familiar
with
the
truely
regenerate
,
taking
up
a
place
of
abode
in
their
spirits
,
and
furnishing
them
with
sweet
and
necessary
counsel
and
advice
from
time
to
time
,
1
Joh.
2.
27.
for
,
as
we
shew
,
His
being
grieved
doth
speak
His
withdrawing
from
them
,
and
a
ceasing
from
being
so
friendly
and
familiar
with
them
,
as
a
stranger
will
do
from
an
inne
,
wherein
he
hath
received
some
affront
,
which
implieth
that
He
was
once
present
and
familiar
with
them
;
And
grieve
not
the
holy
Spirit
of
God
.
2.
How
friendly
,
and
familiar
soever
,
the
holy
Spirit
of
God
be
with
the
believing
soul
;
yet
so
holy
and
pure
is
His
Nature
,
that
he
can
behold
no
iniquity
,
Hab.
1.
13.
but
when
those
that
are
dearest
to
Him
,
give
any
way
to
known
sin
,
He
must
shew
Himself
displeasd
with
it
,
and
with
them
for
it
:
for
,
so
much
is
supponed
,
while
the
Apostle
,
disswading
them
from
sin
,
sheweth
,
this
holy
Spirit
of
God
will
be
grieved
by
it
;
And
grieve
not
the
holy
Spirit
of
God
.
3.
However
many
,
by
their
obscene
and
putrid
discourse
,
intend
no
further
than
to
make
themselves
,
or
others
joviall
and
glad
,
Hos.
7.
3.
yet
hereby
,
and
by
such
other
sins
of
the
like
stamp
,
as
being
against
the
motions
,
light
and
direction
of
the
Spirit
,
this
holy
Spirit
of
God
is
much
displeased
,
and
so
much
,
as
persons
grived
use
to
be
;
and
therefore
will
withdraw
His
gracious
and
conforting
presence
,
with
all
those
other
tokens
of
His
respect
and
favour
from
the
person
,
by
whom
He
hath
been
grieved
,
Isa.
57.
-17.
leaving
him
to
be
guided
for
a
time
by
his
own
spirit
,
and
the
spirit
of
Satan
,
Psal.
81.
12.
and
giving
him
over
to
a
kind
of
desperate
grief
and
hellish
horrour
,
Psal.
32.
3
,
4.
or
senslesse
stupidity
,
Isa.
63.
17.
as
a
just
reward
for
grieving
the
holy
Spirit
of
God
:
for
,
Paul
sheweth
,
that
by
their
putrid
communication
they
would
grieve
the
Spirit
of
God
,
and
make
Him
do
what
grieved
persons
use
to
do
,
while
he
saith
,
And
grieve
not
the
holy
Spirit
of
God
.
4.
As
those
spirituall
plagues
,
inflicted
upon
our
spirits
for
grieving
of
the
Spirit
of
God
,
and
following
upon
His
withdrawing
from
us
,
are
most
terrible
;
so
the
childe
of
God
,
not
only
may
,
but
ought
to
skare
at
,
and
abstain
from
sin
,
even
that
he
may
be
preserved
from
those
spirituall
plagues
and
judgements
,
though
neither
love
to
duty
,
nor
fear
of
an
other
correction
do
constrain
him
:
for
,
the
Apostle
laboureth
to
deter
them
from
the
sin
of
loose
speaking
,
by
this
consideration
,
as
being
of
greatest
force
,
even
lest
thereby
they
should
grieve
the
Spirit
;
And
grieve
not
the
holy
Spirit
of
God
,
saith
he
.
5.
Though
the
redemption
of
Gods
children
be
perfected
,
in
regard
of
the
price
payed
by
Christ
,
Joh.
19.
30.
yet
,
in
regard
of
the
application
of
it
unto
us
,
it
is
but
begun
in
this
world
,
and
perfected
in
the
next
:
for
,
he
speaketh
of
our
compleat
redemption
,
as
yet
to
come
,
Whereby
ye
are
sealed
unto
the
day
of
redemption
.
6.
Those
whom
God
will
compleatly
redeem
from
all
sin
and
misery
,
both
in
soul
and
body
,
and
from
whose
eyes
He
will
wipe
away
all
tears
at
the
last
day
,
are
only
such
,
upon
whom
the
Spirit
of
God
doth
imprint
the
draughts
of
His
own
image
,
in
righteousnesse
and
holinesse
,
as
the
impression
of
the
draughts
and
lineaments
of
a
seal
,
or
by
sealing
put
upon
the
thing
sealed
:
for
,
he
saith
,
by
whom
,
meaning
the
holy
Spirit
,
we
are
sealed
unto
the
day
of
redemption
.
7.
Upon
whomsoever
the
Spirit
of
God
doth
imprint
this
seal
and
stamp
of
true
holinesse
,
and
of
joy
,
peace
and
comfort
flowing
therefrom
,
all
such
shall
be
securely
keeped
and
preserved
,
as
Gods
own
peculiar
treasure
by
the
power
of
God
unto
salvation
,
to
be
fully
manifested
and
compleatly
bestowed
at
the
last
day
;
for
,
they
are
sealed
unto
the
day
of
redemption
,
a
metaphor
,
as
we
shew
,
from
merchands
,
who
,
leaving
their
wares
behind
them
,
do
put
their
mark
and
seal
upon
them
,
untill
such
a
day
wherein
they
will
come
and
own
them
.
8.
By
vertue
of
this
sealing
and
stamp
of
sanctification
,
peace
and
joy
imprinted
by
the
Spirit
of
God
upon
the
hearts
of
Believers
,
even
they
themselves
may
attain
to
know
assuredly
,
that
they
are
in
the
state
of
grace
,
and
shall
be
preserved
in
it
untill
the
great
day
:
for
,
as
this
sealing
of
them
,
by
imprinting
the
draughts
of
Gods
image
upon
them
,
is
a
discriminating
mark
betwixt
them
and
others
;
so
it
serveth
,
not
so
much
to
make
it
known
to
God
,
that
they
are
His
,
who
knoweth
who
are
His
from
all
eternity
,
and
antecedentally
to
their
effectual
calling
,
2
Tim.
2.
-19
—
or
to
make
it
known
unto
others
,
who
cannot
infallibly
discern
the
grace
of
God
in
any
but
themselves
,
1
King
.
8.
-39.
as
unto
themselves
;
otherwise
the
Apostle
would
not
have
used
a
forcible
argument
not
to
grieve
the
Spirit
,
from
His
sealing
of
them
,
if
it
were
a
thing
which
could
not
be
certainly
known
,
but
guessed
at
by
them
;
Grieve
not
the
Spirit
,
by
whom
ye
are
sealed
unto
the
day
of
redemption
.
9.
So
far
is
the
work
of
grace
in
Believers
,
or
their
assurance
of
being
in
a
state
of
grace
,
flowing
herefrom
,
and
wrought
in
them
by
the
Spirit
of
God
,
from
breeding
security
and
loosnesse
of
life
,
that
,
by
the
contrary
,
there
can
be
no
such
prevailing
argument
to
make
them
abhor
sin
,
entertain
and
follow
the
motions
of
the
Spirit
of
God
,
and
consequently
to
lead
an
holy
life
.
Not
only
ingenuity
and
gratitude
,
for
the
favour
received
,
will
bind
them
to
it
,
but
also
holy
fear
and
circumspection
,
lest
otherwise
they
mar
and
darken
the
seal
so
as
they
cannot
discern
the
draughts
of
it
,
and
consequently
lose
,
though
not
the
seal
it self
,
1
Joh.
3.
9.
yet
the
comfort
and
assurance
,
which
they
had
by
it
,
Psal.
30.
-7.
for
,
the
Apostle
useth
this
as
an
argument
to
keep
them
from
grieving
the
Spirit
by
sin
,
even
because
they
were
thereby
sealed
unto
the
day
of
redemption
.
Vers.
31.
Let
all
bitternesse
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil-speaking
be
put
away
from
you
,
with
all
malice
.
HEre
is
a
fifth
precept
,
containing
an
amplification
and
illustration
of
the
second
,
given
,
ver.
25.
concerning
the
restraining
of
anger
:
and
he
doth
illustrate
it
by
forbidding
the
several
branches
,
degrees
and
effects
of
that
evil
,
as
,
first
,
all
bitternesse
,
whereby
must
be
understood
here
the
lowest
degree
of
sinfull
anger
,
even
all
secret
,
smothered
displeasure
and
alienation
of
affection
,
which
hath
more
of
discontent
and
grudge
,
than
of
revenge
in
it
,
Psal.
37.
1.
Secondly
,
wrath
,
or
fiercenesse
,
which
is
an
impetuous
rage
,
and
passionate
commotion
of
the
heart
and
affections
,
upon
the
sense
of
an
apprehended
,
or
reall
injurie
,
preventing
and
obstructing
the
use
of
reason
,
which
being
soon
up
,
is
as
soon
allayed
,
1
Sam.
25.
21
,
22.
with
32.
Thirdly
,
anger
,
which
,
as
it
is
distinguished
from
the
rest
,
is
an
eager
desire
of
revenge
,
and
a
fixed
resolution
,
after
deliberation
,
to
have
that
desire
satisfied
,
Act.
23.
12.
Fourthly
,
clamour
,
whereby
is
meaned
boisterous
words
,
loud
menaces
,
and
other
inordinate
speaches
,
which
are
the
black
smoke
,
whereby
the
fire
of
anger
and
wrath
kindled
within
,
doth
first
manifest
it self
,
Act.
15.
39.
Fifthly
,
evil
speaking
,
or
blasphemie
,
as
the
word
signifieth
,
a
further
fruit
of
wrath
and
anger
,
to
wit
,
disgracefull
and
contumelious
speeches
,
by
which
the
party
incensed
doth
endeavour
to
stain
the
reputation
of
him
,
who
either
really
,
or
to
his
apprehension
only
,
hath
done
him
wrong
,
1
Sam.
20.
30.
And
,
sixthly
,
malice
,
which
is
rooted
anger
,
and
continuing
wrath
,
making
the
person
in
whom
it
is
,
daily
intent
upon
all
occasions
of
revenge
,
and
wholly
implacable
,
untill
he
get
his
vindictive
humour
satisfied
,
Rom:
〈◊〉
.
-
31
-
.
Doct.
1.
Bitternesse
,
wrath
,
anger
,
clamour
,
evil-speaking
and
malice
do
grieve
the
holy
Spirit
of
God
,
and
darken
much
the
work
of
grace
in
the
heart
,
whereby
he
sealeth
Believers
;
there
being
no
sins
more
opposit
to
the
fruits
of
the
Spirit
(
mentioned
Gal.
5.
22.
)
than
those
are
;
so
,
that
where
such
sins
are
given
way
to
,
grace
must
be
upon
the
decaying
hand
:
for
,
the
Apostle
,
unto
that
command
,
grieve
not
the
Spirit
,
immediately
subjoyneth
this
,
let
all
bitternesse
,
and
wrath
,
and
anger
—
be
put
away
,
implying
,
that
otherwise
they
would
grieve
the
Spirit
.
2.
So
subtile
is
sin
,
and
so
impotent
and
unskilfull
are
we
to
resist
it
,
where
it
once
getteth
entry
,
that
one
degree
of
sin
doth
still
make
way
for
a
further
,
and
so
goeth
on
from
evil
to
worse
:
and
therefore
the
wisest
course
is
to
oppose
it
betimes
,
lest
by
forbearance
,
it
gather
strength
:
for
,
the
Apostle
doth
here
set
down
severall
degrees
of
sinfull
anger
,
the
former
whereof
,
doth
still
make
way
for
the
latter
,
and
the
latter
is
alwayes
worse
,
and
a
step
nearer
to
the
height
than
the
former
;
Let
all
bitternesse
,
wrath
and
anger
,
&c.
3.
It
is
not
enough
for
Christians
to
refrain
from
the
venting
of
their
passions
in
their
inordinate
expressions
and
actions
;
but
they
must
also
,
and
in
order
to
their
refraining
from
those
,
set
about
the
rectifying
of
their
inward
affections
and
most
secret
distempers
of
their
spirit
:
otherwise
,
if
the
flame
of
anger
and
wrath
doth
burn
within
,
it
will
most
readily
send
up
a
black
smoke
of
clamour
and
evil
speaking
,
to
the
offence
of
others
:
for
,
Paul
forbiddeth
not
only
clamour
and
evil-speaking
,
but
also
all
bitternesse
,
wrath
and
anger
.
4.
Sins
of
the
tongue
and
outward
man
,
are
to
be
put
away
and
mortified
,
as
well
as
sins
of
the
heart
;
they
being
in
some
respect
more
dangerous
,
Matth.
18.
7.
because
more
scandalous
,
and
alwayes
implying
a
defiled
heart
,
from
which
they
flow
,
Matth.
15.
19.
and
which
they
render
worse
than
formerly
it
was
;
Let
all
clamour
,
and
evil-speaking
be
put
away
,
saith
he
.
5.
It
is
not
sufficient
to
suppresse
,
keep
at
under
and
weaken
our
corruptions
:
we
ought
to
aim
at
,
and
rest
satisfied
with
nothing
lesse
than
the
totall
subduing
,
through
removall
,
and
plucking
of
them
up
by
the
very
roots
:
for
,
he
saith
,
Let
all
bitternesse
,
&c.
he
put
away
:
the
word
signifieth
,
Let
it
be
lifted
up
,
and
so
destroyed
.
Vers.
32.
And
be
ye
kind
one
to
another
,
tender-hearted
,
forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
.
HEre
is
the
sixth
precept
enjoyning
the
exercise
of
some
vertues
,
which
are
opposite
unto
,
and
remedies
against
,
those
vices
presently
mentioned
.
The
first
whereof
,
is
,
mutuall
kindnesse
,
a
vertue
,
whereby
from
a
sweet
and
loving
disposition
of
heart
towards
all
,
(
Rom.
12.
10.
)
we
labour
to
be
affable
,
easie
to
be
entreated
,
for
the
good
of
others
,
Iam.
3.
-
17
-
and
of
a
sweet
and
amiable
carriage
towards
those
with
whom
we
converse
,
Rom.
12.
18.
and
it
is
opposite
,
both
to
pride
of
spirit
,
evidenced
in
a
lofty
carriage
,
Psal.
10.
2.
5.
and
to
morosity
,
or
uncivil
austerity
,
2
Sam.
25.
17.
The
second
is
tender-heartednesse
,
commiseration
,
or
mercy
,
whereby
we
are
most
inwardly
and
in
the
very
bowels
(
as
the
word
signifieth
)
touched
and
affected
with
compassion
towards
the
miseries
and
infirmities
of
others
,
so
far
would
he
have
them
from
thirsting
after
revenge
.
And
,
thirdly
,
he
recommendeth
unto
them
to
give
evidence
of
their
kindnesse
and
tender-heartednesse
,
in
an
hearty
,
free
and
pleasant
pardoning
of
mutuall
wrongs
,
as
the
word
signifieth
.
And
,
lastly
,
he
inforceth
this
dutie
of
mutuall
forgivenesse
,
from
Gods
example
,
in
forgiving
us
all
our
offences
for
Christs
sake
.
Concerning
which
duty
of
forgiving
and
pardoning
one
another
here
enjoyned
,
know
,
first
,
that
,
as
to
the
wrong
to
be
forgiven
,
in
so
far
,
as
it
is
alwayes
an
offence
against
God
,
and
sometimes
against
the
publick
laws
of
the
land
,
we
have
not
power
to
forgive
it
,
Isa.
43.
25.
nor
to
meddle
with
it
further
than
by
prayer
to
God
,
Iam.
5.
14
,
15.
and
in
some
cases
,
by
intercession
with
the
Magistrate
;
but
in
so
far
only
,
as
it
is
a
wrong
done
to
us
we
are
to
forgive
it
.
Know
,
secondly
,
that
this
forgivenesse
implyeth
a
removall
of
all
inward
grudge
and
endeavour
after
private
revenge
,
Lev.
19.
18.
together
with
a
readinesse
to
do
all
duties
of
love
and
kindnesse
to
him
who
hath
done
the
wrong
,
as
God
doth
minister
occasion
and
ability
,
Exod.
23.
4
,
5.
Which
yet
,
thirdly
,
doth
not
bind
us
up
from
having
recourse
to
the
Magistrate
for
attaining
restauration
to
our
right
,
and
reparation
of
our
wrongs
,
providing
we
go
not
to
law
for
trifles
,
1
Cor.
6.
7.
nor
yet
before
all
amicable
means
be
privately
essayed
,
for
taking
away
the
occasion
of
strife
,
1
Cor.
6.
5.
See
further
upon
Col.
3.
ver.
13.
doct.
3.
Hence
,
Learn
,
1.
The
exercise
of
kindnesse
in
a
sweet
and
amicable
carriage
,
is
a
singular
remedy
against
sinfull
anger
and
all
its
branches
,
in
so
far
,
as
thereby
we
not
only
give
no
occasion
of
anger
unto
others
,
but
also
do
give
place
unto
wrath
,
Rom.
12.
19.
whereby
it
slayeth
it self
,
and
we
do
overcome
evil
with
good
:
for
,
as
a
remedy
against
all
the
branches
of
sinfull
anger
,
formerly
mentioned
,
he
enjoyneth
And
be
ye
kind
one
to
another
.
2.
The
exercise
of
mercy
and
tender-heartednesse
,
is
another
soveraign
remedy
against
sinfull
anger
and
all
its
branches
,
in
so
far
,
as
thereby
we
are
inabled
to
look
upon
the
fooleries
,
infirmities
,
yea
,
and
other
greater
injuries
done
by
our
neighbour
with
pity
and
compassion
,
which
otherwise
would
provoke
our
anger
and
passion
:
for
,
he
enjoyneth
this
as
another
remedy
against
all
the
branches
of
sinfull
anger
,
Be
ye
tender-hearted
.
3.
Then
,
and
not
while
then
,
may
a
man
conclude
,
that
wrath
and
anger
are
sufficiently
mortified
,
when
he
is
not
only
in
a
readinesse
to
discharge
all
duties
of
kindnesse
and
love
to
the
party
who
hath
injured
him
,
but
doth
also
look
upon
him
for
so
doing
,
as
one
,
who
is
an
object
of
compassion
and
pity
,
rather
than
of
passion
and
anger
:
for
,
in
stead
of
bitternesse
,
wrath
,
anger
and
malice
against
those
who
had
injured
them
,
he
injoyneth
,
And
be
ye
kind
one
to
another
,
and
tender-hearted
.
4.
The
exercise
of
kindnesse
and
tender-heartednesse
,
ought
,
and
will
go
together
,
where
there
is
a
suitable
object
for
both
to
work
upon
,
so
that
kindnesse
will
not
be
broken
off
,
because
of
the
miseries
and
infirmities
of
those
to
whom
we
owe
kindnesse
,
but
rather
heightened
and
helped
by
an
addition
of
tender-heartednesse
and
bowels
of
compassion
:
for
,
he
commandeth
not
only
be
ye
kind
one
to
another
,
which
respecteth
our
neighbour
under
either
state
,
whether
of
prosperity
,
or
adversity
,
but
also
be
tender-hearted
,
which
respecteth
him
under
misery
.
5.
Those
graces
of
kindnesse
and
mercy
,
are
to
be
exercised
especially
in
the
case
of
wrongs
and
injuries
;
yea
,
the
reality
of
those
graces
are
best
tried
,
not
by
our
exercising
them
to
such
as
do
us
no
hurt
,
but
in
bearing
with
,
and
pardoning
of
those
who
have
given
just
cause
of
provocation
by
real
injuries
:
for
,
the
Apostle
will
have
kindnesse
and
tender-heartednesse
exercised
in
forgiving
one
another
,
which
supponeth
a
wrong
done
.
6.
Even
those
,
who
have
gotten
a
heart
from
God
to
forgive
wrongs
done
to
themselves
by
others
,
are
not
so
free
of
infirmities
,
but
they
will
be
sometimes
doing
reall
injuries
unto
others
,
and
therfore
stand
in
need
of
forgivenesse
themselves
:
for
,
so
much
is
implyed
,
while
he
calleth
for
mutual
performance
of
this
duty
,
even
forgiving
one
another
.
7.
Only
those
whom
God
hath
forgiven
for
Christs
sake
,
can
freely
,
pleasantly
,
and
from
the
fountain
of
true
love
in
the
heart
,
forgive
those
wrongs
which
are
done
to
them
by
others
:
and
the
more
a
man
hath
attained
to
know
,
that
God
hath
pardoned
himself
,
he
will
be
the
more
inclinable
to
shew
forgivenesse
unto
others
:
for
,
he
maketh
their
forgiving
of
others
,
a
consequence
of
Gods
forgiving
them
.
And
therefore
,
when
the
Scripture
commandeth
us
to
forgive
,
that
we
may
be
forgiven
,
Mark
11.
25.
it
doth
not
mean
,
that
our
forgiving
others
doth
go
before
Gods
pardoning
of
us
,
but
is
an
immediate
effect
of
it
,
or
at
the
most
an
antecedent
to
our
sensible
perceiving
of
it
;
Forgiving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
.
8.
That
Gods
practice
in
forgiving
us
,
is
an
effectuall
argument
for
exciting
us
to
forgive
and
pardon
one
another
,
see
upon
Col.
3.
13.
doct.
7.
9.
The
example
of
God
in
forgiving
us
,
is
not
only
an
argument
exciting
us
to
forgive
one
another
,
but
also
a
pattern
,
which
we
are
to
resemble
in
the
manner
of
our
forgivenesse
;
not
,
that
our
forgivenesse
can
match
His
in
equality
or
perfection
,
but
in
similitude
and
likenesse
:
which
consisteth
chiefly
in
this
,
that
we
forgive
sincerely
,
not
hypocritically
,
freely
and
not
unwillingly
,
fully
and
not
by
halfes
,
irrevocably
and
not
for
a
time
only
,
as
He
doth
,
Matth.
18.
35.
Mica
.
7.
18.
Col.
2.
13.
Jer.
31.
34
:
for
,
he
saith
,
Forgiving
one
another
,
even
as
God
hath
forgiven
you
.
10.
Though
God
hath
freely
forgiven
us
;
yet
He
hath
seen
to
the
satisfaction
of
His
provoked
justice
for
the
wrong
done
,
antecedently
to
His
forgiving
of
us
:
which
satisfaction
,
is
not
exacted
of
us
,
but
of
Christ
who
was
made
sin
for
us
,
2
Cor.
5.
21.
And
therefore
,
though
we
are
to
imitate
God
in
remitting
the
private
injury
done
to
our selves
,
and
that
in
the
manner
mentioned
in
the
preceeding
doctrine
;
yet
we
have
not
power
to
dispense
with
the
injury
done
to
the
Justice
of
God
,
nor
to
the
publick
Laws
of
the
Land
;
yea
,
in
some
cases
,
the
Law
of
God
alloweth
that
we
pursue
the
party
before
the
Judge
,
and
notwithstanding
of
our
forgiving
him
,
to
seek
that
the
Law
may
strike
against
him
,
Deut.
21.
18
,
&c.
Even
as
God
for
Christs
sake
hath
forgiven
you
.
CHAP.
V.
THe
Apostle
,
in
the
first
part
of
this
Chapter
(
having
,
first
,
confirmed
the
precept
given
in
the
last
words
of
chap.
4.
by
pressing
upon
them
to
imitate
God
in
forgiving
one
another
,
from
the
fountain
of
love
,
ver.
1
,
2.
)
doth
yet
exhort
them
unto
such
duties
as
belong
unto
all
Christians
in
generall
.
And
,
first
,
he
forbiddeth
six
vices
,
all
of
them
almost
contrary
unto
chastity
:
because
,
first
,
they
are
uncomely
for
Saints
,
ver.
3.
Secondly
,
inconvenient
,
ver.
4.
Thirdly
,
they
exclude
from
Gods
Kingdom
,
ver.
5.
And
fourthly
,
they
bring
down
Gods
wrath
,
ver.
6.
Secondly
,
he
dehorteth
from
partaking
with
wicked
men
in
their
sins
,
ver.
7.
because
of
that
blessed
change
wrought
in
them
from
darknesse
to
light
,
ver.
8.
The
force
of
which
consequence
,
is
proved
from
the
fruits
of
light
,
ver.
9.
and
(
having
pointed
at
the
rule
of
right
walking
,
ver.
10.
and
explained
the
precept
,
set
down
,
ver.
7.
by
discharging
all
accession
to
the
sins
of
the
wicked
,
and
enjoyning
them
to
reprove
them
,
ver.
11.
)
he
enforceth
yet
further
the
duty
so
explained
,
first
,
from
the
abominable
filthinesse
of
those
sins
,
ver.
12.
Secondly
,
from
the
good
following
upon
reproof
,
even
the
conviction
of
the
sinner
,
ver.
13.
And
,
thirdly
,
from
Gods
own
example
,
who
reproveth
the
world
of
sin
,
and
thereby
conveyeth
light
unto
them
,
ver.
14.
Thirdly
,
he
exhorteth
to
circumspect
walking
,
ver.
15.
which
consisteth
mainly
in
redeeming
the
time
,
ver.
16.
and
,
in
order
hereto
,
that
they
would
acquaint
themselves
with
Gods
revealed
will
,
ver.
17.
Fourthly
,
he
exhorteth
them
to
eschew
drunkennesse
.
And
,
fifthly
,
to
be
filled
with
the
Spirit
,
ver.
18.
and
to
vent
that
fulnesse
of
the
Spirit
,
first
,
in
melodious
singing
of
praises
unto
God
,
ver.
19.
Secondly
,
in
giving
of
thanks
for
all
things
,
ver.
20.
In
the
second
part
of
the
Chapter
,
The
Apostle
(
having
premitted
a
generall
exhortation
unto
all
,
to
submit
themselves
one
to
another
,
ver.
21.
)
doth
presse
those
duties
,
which
belong
to
Christians
,
as
they
are
members
of
Families
.
And
,
first
,
the
duties
of
wives
under
the
name
of
submission
,
set
forth
by
the
manner
of
it
,
as
unto
the
Lord
,
ver.
22.
Secondly
,
by
the
ground
or
reason
of
it
,
the
husbands
headship
,
illustrated
from
Christs
,
ver.
23.
Thirdly
,
by
the
pattern
of
it
,
the
Churches
subjection
to
Christ
.
And
,
fourthly
,
by
the
extent
of
it
,
to
all
things
,
ver.
24.
Next
,
he
presseth
the
duty
of
husbands
under
the
name
of
love
,
1.
from
Christ's
love
to
His
Church
,
giving
Himself
for
her
,
ver.
25.
and
that
for
two
ends
,
to
wit
,
the
sanctification
,
ver.
26.
and
glorification
thereof
,
ver.
27.
Secondly
,
from
the
near
union
betwixt
husband
and
wife
,
they
being
one
flesh
,
and
therefore
he
ought
to
love
her
,
ver.
28.
Because
,
1.
all
men
care
for
their
own
flesh
.
2.
Christ
careth
for
His
Church
,
ver.
29.
because
of
the
strict
union
betwixt
Him
and
the
Church
,
ver.
30.
And
thirdly
,
the
ancient
law
of
Marriage
doth
expresly
enjoyn
so
much
,
ver.
31.
And
because
he
hath
spoken
of
the
union
betwixt
Christ
and
the
Church
,
he
declareth
it
to
be
a
great
and
unsearchable
mysterie
,
ver.
32.
and
so
concludeth
the
purpose
,
by
summing
the
duties
of
husbands
and
wives
in
two
words
,
love
and
reverence
.
Vers.
1.
BE
ye
therefore
followers
of
God
as
dear
children
,
THe
Apostle
(
being
to
insist
further
in
exhorting
to
such
particular
vertues
as
do
belong
to
all
Christians
in
general
of
whatsoever
rank
or
station
)
doth
,
first
,
illustrate
the
sixth
and
last
precept
,
given
,
chap.
4.
whereby
he
enjoyned
the
exercise
of
mutual
kindnesse
and
mercy
in
forgiving
one
another
,
because
of
Gods
example
in
forgiving
them
for
Christs
sake
.
Which
precept
he
doth
illustrate
,
first
,
by
reinforcing
the
duty
,
together
with
the
motive
to
it
,
from
Gods
example
,
while
,
1.
he
commandeth
them
to
be
followers
of
God
,
to
wit
,
in
the
exercise
of
kindnesse
,
mercy
and
forgivenesse
:
for
,
according
to
the
present
scope
,
the
imitation
of
God
here
enjoyned
,
seemeth
to
be
astricted
unto
those
particulars
,
as
Matth.
5.
44
,
45.
and
Luk.
6.
35
,
&c.
though
otherwise
it
may
be
extended
,
and
elsewhere
is
extended
,
unto
all
those
divine
vertues
,
whereof
some
representation
and
shadow
,
at
least
,
ought
to
be
in
us
,
1
Pet.
1.
16.
And
,
secondly
,
he
giveth
a
reason
why
they
should
imitate
God
thus
,
even
because
they
were
His
children
by
Adoption
,
and
not
only
children
,
but
dear
children
,
and
dearly
beloved
by
God
their
Father
.
All
of
them
did
,
at
least
,
professe
themselves
to
be
such
,
Mal.
1.
6
-
and
the
better
part
of
them
really
were
such
,
Joh.
1.
12.
and
therefore
they
were
to
imitate
Him
in
the
exercise
of
those
vertues
,
as
they
would
evidence
themselves
to
be
of
His
children
.
Doct.
1.
One
and
the
self
same
action
of
God
,
and
chiefly
His
works
of
mercy
towards
Believers
,
are
more
than
one
way
advantagious
unto
them
,
in
so
far
,
as
thereby
not
only
they
are
freed
from
sin
and
misery
,
but
also
have
an
argument
and
motive
,
furnished
both
unto
them
on
whom
He
sheweth
mercy
,
whereby
they
may
be
incited
to
their
duty
of
shewing
mercy
unto
others
,
and
to
others
also
to
shew
mercy
unto
them
:
for
,
he
sheweth
,
that
God
in
forgiving
them
,
had
cast
a
copy
to
be
followed
by
them
in
their
forgiving
one
another
,
while
he
saith
,
Be
ye
therefore
followers
of
God
.
2.
Though
we
neither
ought
,
nor
can
imitate
God
in
His
works
of
creation
and
providence
,
Isa.
14.
13.
14.
neither
may
we
presume
to
imitate
Him
in
any
thing
further
than
His
revealed
will
prescribeth
as
our
duty
,
Isa.
8.
20.
yet
,
what
ever
attributes
or
actions
of
His
have
in
them
any
proportion
,
or
resemblance
with
any
vertue
or
duty
prescribed
unto
us
,
we
ought
to
look
upon
such
,
as
our
copy
and
pattern
to
be
followed
by
us
:
for
,
he
saith
,
Be
ye
followers
of
God
,
with
relation
to
His
forgiving
them
for
Christs
sake
.
3.
It
is
not
sufficient
to
do
the
same
things
to
others
,
which
God
hath
done
to
us
,
except
we
endeavour
to
imitate
and
follow
Him
in
the
way
and
manner
wherein
He
doth
them
;
So
as
that
we
do
them
not
from
any
base
or
inferiour
motive
,
or
for
any
wrong
end
;
but
from
a
desire
to
be
conform
unto
Him
,
and
unto
what
is
required
of
us
in
the
Word
by
Him
:
for
,
this
following
,
and
imitating
of
God
here
enjoyned
,
implyeth
a
purpose
and
endeavour
to
conform
our selves
to
Him
;
Be
ye
therefore
followers
of
God
.
4.
Gods
example
in
such
things
as
are
imitable
by
us
,
is
the
only
un-erring
pattern
,
to
be
absolutely
followed
,
and
without
any
reserve
or
limitation
:
and
the
practice
of
any
other
,
is
to
be
followed
but
so
far
as
their
example
is
conincident
with
Gods
Word
and
practice
.
See
1
Cor.
11.
1.
where
Paul
commandeth
them
to
follow
him
with
an
expresse
limitation
,
to
wit
,
as
he
was
a
follower
of
Christ
,
but
here
his
command
is
absolute
and
unlimitted
;
Be
ye
followers
of
God
.
5.
The
Lord
doth
enter
into
most
intimate
friendship
with
,
and
taketh
on
most
neer
relations
unto
those
,
whose
sins
He
pardoneth
,
So
that
He
doth
not
only
free
them
from
deserved
wrath
,
but
placeth
them
among
the
children
,
and
maketh
them
adopted
sons
and
daughters
unto
Himself
:
for
,
here
he
calleth
them
God's
dear
children
,
of
whom
He
said
,
chap.
4.
32.
that
God
had
forgiven
them
for
Christs
sake
.
6.
All
those
who
are
dear
children
to
God
by
adoption
,
should
look
upon
their
highest
priviledges
,
as
strongest
engagements
to
duty
,
and
particularly
set
themselves
to
imitate
Him
in
the
exercise
of
mercy
,
kindnesse
,
forgivenesse
,
and
of
such
other
duties
as
He
hath
made
lovely
and
amiable
by
His
own
example
:
for
,
Paul
maketh
their
priviledges
an
engagement
to
duty
,
and
to
imitate
God
in
particular
;
Be
ye
followers
of
God
as
dear
children
.
7.
It
is
not
sufficient
that
we
set
our selves
to
imitate
God
,
except
we
do
it
as
dear
children
,
that
is
,
first
,
humbly
,
Matth.
18.
2.
3.
and
next
,
with
a
kind
of
naturall
affection
and
propension
(
for
,
so
do
children
affect
to
imitate
,
and
by
imitation
to
please
their
parents
)
and
not
as
servants
and
slaves
by
compulsion
:
Hence
he
saith
,
as
dear
children
,
pointing
not
only
at
the
reason
why
,
but
the
manner
how
,
they
should
follow
Him
.
Vers.
2.
And
walk
in
love
,
as
Christ
also
hath
loved
us
,
and
hath
given
Himself
for
us
,
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
savour
.
HE
doth
,
next
,
illustrate
yet
further
that
precept
given
,
chap.
4.
ver.
32.
and
joyntly
sheweth
wherein
they
were
to
imitate
God
,
to
wit
,
not
only
in
forgiving
,
but
also
in
loving
one
another
,
and
so
,
as
they
should
walk
in
love
;
whereby
is
meaned
,
that
all
their
actions
towards
their
neighbour
,
ought
not
only
to
be
good
in
themselves
,
but
also
flow
from
a
principle
of
love
to
his
good
and
edification
:
which
duty
,
or
constant
task
of
walking
in
love
,
is
inforced
by
a
new
argument
taken
from
Christ's
example
,
who
loved
us
,
and
did
evidence
His
love
by
giving
Himself
freely
,
and
of
His
own
accord
(
Job
.
10.
18
-
)
even
unto
death
for
us
,
or
for
our
sins
,
Gal.
1.
4.
which
action
of
Christ
is
illustrated
,
first
,
from
the
end
for
which
He
did
give
Himself
,
even
to
be
a
propitiatory
sacrifice
unto
God
,
for
expiating
all
the
sins
of
the
Elect
,
as
was
fore-signified
and
typified
by
all
those
expiatory
levitical
sacrifices
under
the
Old
Testament
;
whether
those
,
which
were
generally
called
by
the
name
of
offering
,
under
which
were
comprehended
all
sacrifices
,
both
of
living
beasts
,
and
of
things
destitute
of
life
,
as
flowre
,
oyle
,
frankincense
,
and
such-like
;
or
those
,
which
were
more
strictly
called
by
the
name
of
sacrifice
,
and
were
of
living
beasts
,
and
therefore
conjoyned
with
shedding
of
bloud
,
as
the
word
in
the
original
implyeth
,
which
cometh
from
a
root
,
signifying
to
kill
and
slay
:
hence
it
is
that
our
crucified
Lord
doth
here
get
the
name
both
of
an
offering
and
sacrifice
.
This
action
of
Christ
is
illustrated
,
next
,
from
its
fruit
and
efficacy
,
to
wit
,
the
rendering
of
God
well-pleased
with
Christ
His
offering
up
Himself
,
and
with
the
persons
and
performances
of
true
Believers
for
His
sake
,
as
sweet
smelling
odours
,
by
reason
of
their
likenesse
unto
,
and
agreement
with
our
spirits
,
are
well-pleasing
and
satisfying
unto
such
as
find
them
.
Doct.
1.
Whatever
duties
of
mercy
and
kindnesse
we
do
discharge
unto
our
neighbour
,
we
do
not
sufficiently
imitate
God
therein
,
neither
perform
service
acceptable
to
Him
,
if
they
flow
not
from
a
principle
of
love
to
our
neighbours
good
and
edification
,
and
be
not
directed
thereunto
,
as
the
great
end
of
our
work
next
to
the
glory
of
God
:
and
therefore
a
man
may
do
many
externall
duties
of
love
,
and
yet
not
be
accepted
of
God
,
when
his
great
aim
is
to
be
seen
of
men
,
Matth.
6.
2.
or
to
merit
heaven
by
his
good
works
,
Rom.
9.
31
,
32.
without
any
inward
compassion
or
affection
to
his
neighbour
,
or
a
sincere
aim
towards
his
good
:
for
,
the
Apostle
sheweth
we
do
only
then
rightly
imitate
God
in
the
duties
of
kindnesse
and
love
,
when
all
we
do
,
floweth
from
the
inward
affection
of
love
,
and
is
from
love
to
our
neighbour
,
directed
to
his
good
,
while
he
saith
,
walk
in
love
.
2.
Our
walking
in
love
to
our
neighbour
,
as
it
is
formerly
explained
,
and
when
it
floweth
from
the
fountain
of
love
to
God
,
is
an
evidence
of
adoption
,
and
of
one
who
is
a
dear
childe
to
God
:
for
,
having
spoken
of
their
near
relation
to
God
,
as
being
His
dear
children
,
he
presently
enjoyneth
them
to
make
so
much
evident
by
their
walking
in
love
.
3.
That
God
the
Father
doth
pardon
the
sins
of
the
Elect
,
having
given
His
Son
unto
death
to
purchase
pardon
for
them
,
doth
speak
His
love
unto
those
whom
He
doth
pardon
;
and
that
Jesus
Christ
did
willingly
give
Himself
to
death
for
them
doth
no
lesse
speak
His
unspeakable
love
unto
them
also
,
So
that
they
are
equally
loved
both
by
the
Father
and
the
Son
:
for
,
he
saith
,
as
Christ
also
hath
loved
us
:
the
particle
also
relateth
to
the
love
of
the
Father
in
pardoning
for
Christs
sake
,
whereof
he
presently
spoke
.
4.
So
necessary
is
love
among
Christians
,
together
with
those
many
duties
which
flow
from
it
;
So
many
are
the
snares
and
difficulties
,
which
Satan
,
our
own
corrupt
natures
,
and
our
mutual
infirmities
do
create
in
our
way
to
keep
us
from
it
;
that
God
seeth
it
necessary
to
propose
the
love
both
of
the
Father
and
the
Son
,
as
two
most
powerfull
adamants
to
draw
our
backward
hearts
up
towards
it
:
for
,
saith
he
,
Walk
in
love
,
as
Christ
also
hath
loved
us
.
5.
As
Christs
love
to
lost
sinners
,
being
firmly
believed
,
is
a
strong
argument
constraining
those
whom
He
hath
so
loved
,
to
walk
in
love
towards
others
;
that
being
one
of
the
great
things
required
by
Him
from
those
whom
He
loveth
,
Joh.
15.
12.
So
,
this
love
of
Christ
to
us
,
ought
to
be
a
pattern
and
copy
,
to
which
we
are
to
be
conformed
in
our
love
towards
others
:
and
therefore
our
love
ought
to
be
free
;
for
,
so
was
His
,
Job
.
15.
16
-
It
ought
to
be
fruitfull
;
for
,
so
was
His
,
Gal.
1.
4.
it
ought
to
be
constant
;
for
so
was
His
,
Job
.
13.
1.
it
ought
to
be
discreet
,
not
encouraging
or
humouring
the
person
beloved
in
sin
;
for
so
was
His
,
Matth.
16.
23.
And
walk
in
love
,
as
Christ
hath
loved
us
,
saith
he
.
6.
Then
do
we
consider
the
love
of
Christ
aright
,
and
so
as
to
be
effectually
incited
to
our
duty
from
the
consideration
of
it
,
when
we
look
upon
it
in
those
effects
which
flowed
from
it
,
and
especially
in
His
death
and
sufferings
,
and
do
labour
to
appropriate
by
faith
the
good
and
benefit
of
those
unto
our selves
:
for
,
Paul
,
holding
forth
the
love
of
Christ
,
as
an
argument
inciting
to
love
one
another
,
doth
so
look
upon
it
,
while
he
saith
,
and
hath
given
Himself
for
us
.
7.
The
guilt
of
sin
is
so
great
,
as
being
a
breach
of
Gods
most
holy
Law
,
and
consequently
a
wrong
done
against
an
infinit
God
,
Psal.
51.
4.
So
exact
is
divine
justice
in
requiring
equivalent
satisfaction
for
the
wrong
done
,
Exod.
34.
-7.
that
,
as
there
is
no
reconciling
of
God
with
man
without
satisfaction
;
So
no
satisfaction
,
which
man
himself
,
or
any
meer
creature
could
give
,
was
sufficient
to
do
the
turn
:
for
otherwise
there
had
been
no
necessity
that
Christ
should
have
given
Himself
for
us
.
8.
What
no
meer
creature
could
do
,
Christ
Himself
,
having
taken-on
the
nature
of
man
,
hath
done
,
even
given
full
satisfaction
to
provoked
justice
,
by
giving
Himself
to
suffer
both
in
soul
(
Isa.
53.
10.
)
and
body
(
Isa.
50.
6.
)
in
the
Elects
stead
;
so
that
He
is
taken
,
and
they
go
free
,
Joh.
18.
-8.
for
,
He
gave
Himself
for
us
.
9.
The
pain
and
torment
both
in
soul
and
body
,
which
Christ
did
give
Himself
to
endure
and
suffer
,
was
inexpressible
,
and
such
,
as
was
fore-signified
by
what
was
done
with
the
ancient
offerings
and
sacrifices
,
according
to
Gods
command
:
some
whereof
were
killed
,
flayed
,
and
burnt
;
some
rosted
,
some
fryed
on
coals
,
and
some
seethed
in
pots
:
All
which
are
but
shadows
of
what
Christ
our
Lord
endured
;
for
,
He
gave
Himself
an
offering
and
sacrifice
.
10.
As
those
leviticall
offerings
and
sacrifices
under
the
Law
,
were
not
sufficient
to
satisfie
divine
justice
for
the
sins
of
the
Elect
;
So
Jesus
Christ
,
being
offered
up
to
God
in
death
,
is
that
only
true
and
reall
sacrifice
,
wherein
provoked
justice
doth
rest
satisfied
,
and
whereof
all
those
other
sacrifices
were
but
types
and
shadows
:
for
if
they
had
satisfied
justice
,
there
had
been
no
necessity
of
this
other
sacrifice
,
which
came
in
their
stead
,
and
so
was
represented
by
them
;
He
gave
himself
an
offering
and
sacrifice
.
11.
Jesus
Christ
Himself
in
this
offering
,
was
both
the
Priest
,
who
,
as
He
was
God
,
did
offer
up
Himself
,
Heb.
9.
14.
and
the
Sacrifice
which
was
offered
,
to
wit
,
as
He
was
man
,
Heb.
10.
10.
Yea
,
and
we
may
add
,
He
was
the
Altar
also
whereupon
this
sacrifice
was
offered
up
;
the
vertue
of
His
God-head
being
that
which
not
only
underpropped
His
humane
nature
in
suffering
,
Isa.
50.
7
,
8.
but
also
did
adde
an
infinite
value
to
His
sufferings
,
as
being
the
sufferings
of
Him
who
was
God
,
Acts
20.
-28.
even
as
the
altar
doth
sanctifie
the
gift
,
Matth
,
23.
19.
for
,
He
gave
himself
an
offering
and
sacrifice
.
12.
The
ransom
given
by
Christ
for
sinners
,
was
payed
unto
God
whom
they
had
wronged
,
and
not
unto
Sathan
whose
slaves
we
are
by
nature
:
although
by
vertue
of
that
ransom
we
are
freed
from
Sathans
slavery
and
sins
dominion
,
Heb.
2.
14.
for
,
God
the
just
Judge
being
satisfied
,
Sathan
the
jaylour
and
unjust
tyrant
,
did
lose
his
right
to
keep
us
longer
in
bonds
;
He
gave
himself
an
offering
and
sacrifice
(
not
to
Sathan
,
but
)
to
God
,
saith
he
.
13.
As
sin
doth
mak
us
loathsom
and
unfavourie
to
God
,
and
stireth
up
His
wrath
against
us
;
So
the
sweet
savour
of
this
one
sacrifice
,
offered
up
by
Christ
,
being
laid
hold-upon
by
faith
,
appeaseth
His
wrath
,
and
maketh
us
savourie
and
well-pleasing
in
His
sight
:
for
,
so
much
is
implyed
,
while
he
saith
He
gave
himself
a
sacrifice
to
God
for
a
sweet
smelling
savour
:
a
metaphor
taken
from
men
,
who
when
their
senses
are
offended
with
some
stinking
favour
,
cannot
be
at
quiet
until
some
sweet
perfume
be
burnt
,
which
prevaileth
above
the
other
:
In
like
manner
the
noisom
smell
of
our
sin
,
did
so
move
the
Lord
to
wrath
,
that
He
would
not
be
at
rest
,
untill
the
sweet
smell
of
His
Sons
obedience
did
come
to
His
nostrils
,
Job
33.
24.
14.
It
is
the
only
sacrifice
of
Christ
,
which
by
its
own
vertue
doth
appease
the
wrath
of
God
,
and
make
both
the
persons
of
the
Elect
,
and
their
spirituall
performances
acceptable
to
God
:
for
,
it
is
a
sacrifice
to
God
for
a
sweet
smelling
savour
.
And
though
this
much
be
also
spoken
of
other
sacrifices
,
Gen.
8.
21.
Exod.
29.
41.
yet
it
is
to
be
understood
of
them
,
not
as
they
were
considered
in
themselves
,
Heb.
10.
1.
but
as
they
related
to
this
sacrifice
of
Christ
,
whereof
they
were
types
,
and
upon
which
the
godly
even
then
did
rely
by
faith
,
Heb.
11.
4.
Doct.
15.
Whence
it
followeth
and
from
the
text
also
,
that
not
only
an
end
is
put
to
all
those
leviticall
sacrifices
;
(
seing
Christ
this
true
and
reall
sacrifice
,
whereof
they
were
types
,
is
offered
up
already
in
death
)
but
also
that
there
is
no
sacrifice
,
properly
so
called
,
to
be
offered
up
in
the
Christian
Church
,
neither
of
any
other
thing
besides
Christ
,
neither
is
that
sacrifice
of
Christ
Himself
again
to
be
repeated
,
and
consequently
that
there
is
no
Priest
,
properly
so
called
,
but
Christ
alone
:
for
,
the
Apostle
sheweth
,
this
one
sacrifice
did
abundantly
pacifie
provoked
justice
,
and
therefore
there
is
no
need
of
any
other
:
besides
that
the
vertue
of
it
is
perpetual
,
Heb.
10.
14
,
18.
and
so
it
needeth
not
to
be
reiterated
;
A
sacrifice
to
God
for
a
sweet
smelling
savour
.
Vers.
3.
But
fornication
,
and
all
uncleannesse
,
or
covetousness
,
let
it
not
be
once
named
amongst
you
,
as
becometh
Saints
.
THe
Apostle
cometh
now
to
give
some
new
precepts
.
And
,
first
,
in
this
and
the
following
verse
,
he
forbiddeth
six
vices
,
all
of
them
,
for
the
most
part
,
contrary
to
chastity
prescribed
in
the
seventh
command
.
Three
of
which
vices
are
in
the
outward
actions
,
and
forbidden
in
this
verse
.
1.
Fornication
,
or
the
sin
of
filthinesse
,
between
parties
,
both
free
from
the
yoke
of
marriage
,
1
Cor.
7.
2.
a
sin
looked
upon
as
a
thing
indifferent
,
and
no
sin
among
the
Gentiles
,
1
Cor.
6.
12.
2.
Uncleannesse
,
under
which
are
usually
comprehended
all
other
sorts
of
filthie
lusts
between
any
parties
whatsomever
.
3.
Covetousnesse
,
that
is
,
an
immoderate
desire
(
Heb.
13.
5.
)
to
acquire
(
Micab
2.
2.
)
or
to
preserve
worldly
goods
,
Prov.
11.
24
,
26.
All
which
he
doth
so
discharge
,
as
that
they
should
not
name
them
,
to
wit
,
with
delight
,
and
without
detestation
;
otherwise
it
is
lawfull
to
name
them
while
we
reprove
them
,
as
the
Apostle
here
doth
:
and
he
urgeth
this
prohibition
from
the
state
wherein
they
were
,
as
being
Saints
,
separated
from
the
world
,
and
dedicated
to
God
;
and
therefore
it
were
most
unseemly
for
them
to
defile
themselves
with
such
filthy
lusts
.
Doct.
1.
True
Christian-love
unto
our
neighbour
,
whereby
we
endeavour
his
preservation
and
good
in
his
honour
,
person
,
chastity
,
outward
estate
and
good
name
,
(
Rom.
13.
9.
)
doth
hugely
differ
from
fleshly
love
flowing
from
lust
,
and
from
the
love
of
the
world
,
whereby
we
seek
to
satisfie
our
own
sinfull
lusts
,
with
our
neighbours
hurt
:
for
,
the
former
was
enjoyned
,
ver.
2.
but
the
latter
is
here
forbidden
;
But
fornication
,
and
all
uncleannesse
,
or
covetousnesse
,
&c.
2.
The
generall
prevalency
of
any
sin
,
ought
neither
to
make
people
give
more
way
to
it
,
nor
Ministers
speak
lesse
against
it
;
but
rather
,
because
,
the
more
common
any
sin
is
,
God
getteth
the
more
dishonour
by
it
;
therefore
the
zeal
of
publick
Ministers
and
private
Christians
ought
to
be
so
much
the
more
intended
against
it
:
for
,
because
fornication
was
so
common
among
the
Gentiles
,
that
it
was
hereby
looked
upon
as
no
sin
,
therefore
doth
Paul
,
almost
in
all
his
Epistles
to
the
Churches
of
the
Gentiles
,
fall
upon
it
,
as
he
doth
also
here
;
But
fornication
,
and
all
uncleannesse
,
&c.
3.
So
violent
is
the
lust
of
filthinesse
,
that
,
if
it
be
not
all
the
more
carefully
guarded
against
,
there
is
no
state
of
life
,
wherein
it
will
not
break
forth
,
even
although
the
ordinary
mean
of
marriage
appointed
by
God
to
prevent
it
(
1
Cor.
7.
2.
)
be
used
:
for
,
he
will
have
them
to
guard
not
only
against
fornication
,
which
is
the
sin
of
filthinesse
between
parties
unmarried
,
but
also
against
all
uncleannesse
,
that
is
,
all
other
sorts
of
filthy
lusts
,
whereof
filthinesse
between
married
parties
is
one
.
4.
There
is
a
great
affinity
and
sibnesse
between
the
lusts
of
filthinesse
and
covetousnesse
;
in
so
far
,
as
the
former
,
given
way
to
,
doth
necessitate
the
lascivious
wretch
to
thirst
after
,
and
by
indirect
means
to
purchase
worldly
goods
,
that
so
he
may
have
wherewith
to
uphold
,
(
as
his
other
lusts
,
Iam.
4.
3.
so
)
in
a
speciall
manner
this
lust
of
uncleannesse
:
for
,
therefore
doth
he
forbid
those
two
lusts
joyntly
;
But
fornication
,
and
all
uncleannesse
,
or
covetousnesse
.
5.
It
is
not
sufficient
for
Saints
to
abstain
from
the
outward
practice
of
grosse
evils
,
except
their
outward
abstinence
do
flow
from
inward
detestation
of
them
;
otherwise
,
outward
abstinence
may
well
make
a
good
Civilian
,
but
not
a
sincere
Christian
:
for
,
Paul
will
have
them
abstaining
from
the
formentioned
evils
,
so
as
not
to
name
them
with
delight
,
and
without
detestation
;
Let
it
not
be
once
named
among
you
.
6.
Not
only
the
outward
act
of
filthinesse
,
but
also
lascivious
filthy
discourse
,
is
to
be
refrained
from
,
as
that
,
which
is
an
evidence
of
inward
love
to
that
sin
,
Matth.
12.
34.
and
maketh
way
for
the
outward
committing
of
it
,
not
only
by
our selves
,
while
the
inward
flame
of
lust
is
blown
up
by
the
bellows
of
filthy
speeches
,
Iam.
3.
6.
but
also
by
others
,
who
are
easily
infected
by
the
pestilentious
breath
of
evil
communications
,
1
Cor.
15.
33.
for
,
he
will
not
have
those
evils
so
much
as
spoken
of
among
them
with
delight
and
without
detestation
;
Let
it
not
be
once
named
among
you
.
7.
The
only
life
beseeming
Saints
,
is
to
keep
themselves
pure
in
heart
,
in
tongue
,
in
hand
,
from
the
pollutions
of
fleshly
lusts
,
and
the
immoderate
love
of
worldly
goods
:
and
in
so
far
,
as
those
are
given
way
to
by
professed
Saints
,
they
walk
unworthy
of
their
high
and
heavenly
calling
;
do
stain
their
profession
;
and
declare
themselves
unworthy
of
the
name
of
Saints
:
for
,
he
sheweth
that
not
practising
those
evils
,
and
inward
detestation
of
them
,
made
evident
by
their
not
speaking
of
them
,
was
such
a
carriage
as
becometh
Saints
.
Vers.
4.
Neither
filthinesse
,
nor
foolish
talking
,
nor
jesting
,
which
are
not
convenient
:
but
rather
giving
of
thanks
.
IN
this
verse
he
forbiddeth
other
three
vices
,
which
belong
mainly
to
the
tongue
.
1.
Filthinesse
,
whereby
is
meaned
,
in
general
,
whatsoever
is
contrary
to
decency
and
Christian
gravity
or
modesty
,
whether
in
deeds
,
words
,
or
outward
gesture
and
adorning
of
the
body
:
for
,
so
the
word
is
used
,
1
Cor.
11.
6.
But
here
,
because
this
sin
and
the
rest
are
opposed
to
giving
of
thanks
,
it
seemeth
to
be
restricted
to
filthy
speaking
,
or
speaking
of
those
things
which
belong
to
the
lust
of
uncleannesse
.
2.
Foolish
talking
,
which
,
as
being
contradistinct
to
the
vice
which
goeth
before
,
and
to
that
which
followeth
after
,
doth
comprehend
all
impertinent
,
superfluous
,
rash
and
roving
discourse
,
which
doth
rather
bewray
the
speakers
folly
and
indiscretion
,
than
any
way
edifie
the
hearers
,
though
it
be
neither
filthy
speaking
,
nor
satyrick
jesting
.
3.
Jesting
:
the
word
in
the
originall
,
is
somtimes
taken
in
a
good
sense
,
and
so
it
signifieth
a
dexterity
in
allaying
(
when
it
is
necessary
so
to
do
)
the
too
much
severity
of
countenance
and
discourse
with
a
quick
and
honest
sport
,
for
begetting
honest
recreation
and
moderate
laughter
;
that
thereby
the
mind
may
be
the
more
fitted
to
go
about
serious
things
in
a
serious
manner
,
Eccles.
3.
4.
Such
honest
and
sometimes
piercing
Ironies
we
find
used
by
holy
men
in
Scripture
,
1
King
.
18.
27.
Phil.
3.
-2.
But
here
it
is
taken
in
an
evil
sense
for
scurrility
,
when
men
do
make
it
their
exercise
to
shew
the
sharpnesse
of
their
wit
in
jesting
,
and
to
beget
not
moderate
recreation
of
spirit
in
order
to
their
fitting
for
a
more
serious
purpose
,
but
immoderate
laughter
,
and
carnall
mirth
in
the
hearers
:
and
especially
,
when
,
in
order
to
this
end
,
they
spare
not
offensive
jests
by
tart
reflections
upon
the
way
,
gesture
,
yea
,
and
personall
imperfections
of
others
;
nor
yet
profane
and
impious
jests
,
by
wresting
Scripture
to
expresse
the
conceptions
of
their
light
and
wanton
wits
:
now
,
the
Apostle
forbiddeth
all
those
three
,
because
they
are
not
convenient
,
or
beseeming
to
Saints
,
so
that
this
reason
is
coincident
with
the
former
,
ver.
3.
And
in
opposition
to
all
those
,
he
recommendeth
unto
them
for
their
mutuall
cheering
,
and
edifying
one
another
by
discourse
when
they
should
meet
,
rather
to
recount
what
favours
they
had
received
from
God
,
and
to
blesse
Him
for
them
.
Doct.
1.
As
there
are
many
wayes
by
which
a
man
may
transgresse
with
his
tongue
;
so
we
ought
to
guard
against
all
transgressions
of
that
kind
:
not
only
those
,
which
naturall
reason
would
blush
to
patronize
,
but
others
also
,
which
are
pleaded-for
by
many
,
and
defended
as
laudable
strains
of
a
quick
wit
:
for
,
he
forbiddeth
not
only
filthinesse
,
but
also
foolish
talking
and
jesting
.
2.
Satan
and
corrupt
nature
do
take
advantage
of
mens
naturall
temper
and
inclination
,
even
of
that
,
which
in
it self
is
not
sinfull
,
thereby
to
stir
them
to
sinfull
courses
to
get
their
inclination
satisfied
:
for
,
from
this
sociable
temper
and
inclination
in
men
to
entertain
one
another
by
discourse
,
he
taketh
advantage
to
put
them
upon
those
sins
of
filthy
speaking
,
foolish
talking
and
jesting
.
3.
It
is
a
task
of
no
small
difficulty
to
keep
within
the
bounds
of
lawfull
and
allowed
mirth
and
recreation
,
especially
in
recreating
our
spirits
by
pleasant
and
delightfull
discourse
,
so
that
we
exceed
not
either
in
matter
or
manner
;
considering
that
what
is
inoffensive
at
one
time
and
place
,
and
to
some
persons
,
may
be
irritating
and
offensive
at
,
and
to
others
:
for
,
therefore
it
seemeth
the
Apostle
designeth
this
vice
in
speech
by
that
name
,
which
(
as
I
shew
)
agreeth
also
to
that
which
is
lawfull
and
allowed
,
implying
,
that
in
this
particular
there
is
an
easie
passage
from
what
is
allowed
to
that
which
is
forbidden
;
And
jesting
,
saith
he
.
4.
It
is
not
sufficient
for
Ministers
to
forbid
and
reprove
sins
under
such
and
such
general
heads
;
but
,
seing
people
either
through
ignorance
cannot
,
or
wickednesse
will
not
see
,
or
lazinesse
care
not
to
see
the
evil
of
severall
particular
sins
contained
under
those
generall
heads
;
therefore
they
are
bound
in
their
reproofs
and
prohibitions
to
fall
upon
the
particular
branches
and
instances
of
that
evill
,
which
they
speak
against
:
for
,
the
Apostle
,
chap.
4.
ver.
29.
having
spoken
against
corrupt
communication
in
the
general
,
doth
here
enumerate
three
distinct
branches
of
that
evill
;
filthy
speaking
,
foolish
talking
,
and
jesting
.
5.
Called
Saints
and
Christians
should
be
so
tender
in
walking
,
as
that
they
scare
not
only
at
those
evils
which
are
palpably
grosse
and
cryed-out
against
by
all
;
but
also
at
every
other
thing
which
is
unbeseeming
their
profession
,
or
inconvenient
and
disadvantagious
to
the
Gospel
or
their
own
peace
:
for
,
the
Apostle
disswadeth
from
those
sins
upon
this
ground
,
that
they
are
not
convenient
.
6.
A
choice
remedy
against
filthy
speaking
,
foolish
talking
,
jesting
,
and
other
sins
in
our
ordinary
communication
,
is
,
to
have
our
hearts
alwayes
keeped
so
sensible
of
Gods
goodnesse
,
and
so
desirous
to
expresse
what
sense
we
have
thereof
unto
others
,
that
,
whenever
occasion
offereth
,
we
may
gladly
lay
hold
on
that
subject
rather
than
on
any
other
,
and
thereby
provoke
others
to
do
the
like
:
for
,
so
we
should
not
be
necessitated
(
as
oft-times
in
a
kind
we
are
)
to
fall
upon
sinfull
,
vain
and
idle
communication
through
penury
and
want
of
better
purpose
:
hence
the
Apostle
,
as
a
remedy
against
the
fore-mentioned
evils
,
prescribeth
giving
of
thanks
.
7.
There
is
not
any
case
incident
to
a
Christian
,
but
if
he
search
throughly
,
there
will
be
found
some
ground
for
thanksgiving
and
rejoycing
,
though
not
in
himself
,
yet
in
Gods
dealing
with
him
,
whether
for
mercies
bestowed
,
or
judgments
not
inflicted
,
Philip.
2.
27.
for
,
while
Paul
commandeth
them
to
exercise
themselves
,
and
cheer
up
one
another
with
giving
of
thanks
in
stead
of
foolish
talking
and
jesting
,
he
supponeth
there
will
be
alwayes
reason
of
thanksgiving
;
But
rather
giving
of
thanks
.
8.
Though
Saints
may
,
and
are
bound
sometimes
,
and
in
some
cases
to
confesse
their
faults
one
to
another
,
Iam.
5.
16.
and
consequently
may
regrate
their
spiritual
losses
and
decay
;
yea
,
and
may
also
speak
of
what
concerneth
their
worldly
affairs
,
Gen.
31.
38.
Yet
,
it
is
not
only
most
seemly
,
but
also
a
thriving
way
for
the
inward
man
,
not
to
dwell
alwayes
upon
heartlesse
regrates
for
what
they
want
;
but
to
adde
,
at
least
,
a
mixture
of
chearfull
acknowledgement
of
what
they
already
have
,
giving
hearty
thanks
to
God
for
it
:
for
,
as
the
Apostle
doth
not
astrict
them
only
to
giving
of
thanks
in
their
conference
and
discourse
;
So
he
doth
recommend
it
,
as
the
choicest
subject
to
be
most
frequently
insisted
on
:
But
rather
giving
of
thanks
.
Vers.
5.
For
this
ye
know
,
that
no
whoremonger
,
nor
unclean
person
,
nor
covetous
man
who
is
an
idolater
,
hath
any
inheritance
in
the
Kingdom
of
Christ
,
and
of
God
.
HE
doth
further
inforce
the
dehortation
by
a
new
argument
,
wherein
is
more
of
terrour
than
in
the
former
:
and
that
it
may
be
more
terrible
and
pungent
,
he
appealeth
to
their
own
conscience
and
knowledge
for
the
truth
of
what
he
is
to
affirm
,
to
wit
,
that
all
impenitent
persisters
(
for
of
such
only
this
and
the
like
threatnings
are
to
be
understood
,
Jer.
18.
7.
8.
)
in
any
of
those
three
vices
,
mentioned
,
ver.
3.
(
which
holdeth
also
by
proportion
in
the
other
three
,
mentioned
,
ver.
4.
as
being
so
neer
of
kin
to
the
former
)
were
deprived
of
all
present
right
unto
,
and
should
never
come
to
the
possession
of
that
blessed
state
of
eternal
glory
in
heaven
:
which
glorious
state
is
here
called
a
Kingdom
and
inheritance
,
(
See
reasons
hereof
upon
Gal.
5.
21.
doct.
9.
)
and
the
Kingdom
of
Christ
,
because
it
is
His
,
as
He
is
Mediator
,
by
donation
from
the
Father
,
Psal.
2.
8.
in
so
far
as
the
Father
hath
intrusted
Him
with
the
administration
of
the
Kingdom
of
grace
here
,
Matth.
28.
ver.
18.
by
which
means
,
an
entrance
is
made
for
the
Elect
into
the
Kingdom
of
glory
,
Joh.
14.
2
,
3.
It
is
called
also
the
Kingdom
of
God
(
or
the
whole
persons
of
the
blessed
Trinity
,
distinct
from
Christ
as
Mediator
)
because
it
is
Gods
by
originall
right
,
and
as
absolute
King
of
this
Kingdom
,
who
is
accountable
to
none
,
1
Cor.
15.
28.
This
argument
is
further
strengthened
by
joyning
another
upon
the
by
with
it
;
while
he
deterreth
them
from
one
of
the
fore-mentioned
evils
,
to
wit
,
covetousnesse
,
by
calling
the
covetous
man
an
Idolater
;
because
he
setteth
his
prime
affections
of
love
and
confidence
upon
riches
,
1
Tim.
6.
16.
Prov.
18.
11.
holdeth
them
for
an
universall
good
,
sufficient
for
all
things
,
Luk.
12.
19.
as
God
only
is
,
2
Cor.
9.
8.
and
because
he
beareth
such
respect
unto
them
,
that
he
dare
not
freely
make
use
of
them
,
Eccles.
6.
2.
and
serveth
them
with
his
heart
as
some
god-head
,
Matth.
6.
-24.
Hence
,
Learn
,
1.
So
strong
is
the
interest
of
sin
,
even
in
the
best
;
and
so
violent
are
those
tentations
especially
,
which
drive
men
towards
the
fulfilling
of
their
fleshly
lusts
,
That
although
a
man
be
convinced
of
the
great
evil
which
is
in
them
,
and
the
losse
of
heaven
which
doth
follow
upon
his
living
in
them
;
yet
there
is
no
small
hazard
,
when
such
tentations
are
presented
,
of
yeelding
to
them
:
for
he
taketh
it
for
granted
they
knew
the
hazard
of
living
in
those
sins
,
and
yet
doth
see
it
necessary
to
set
them
on
their
guard
against
them
;
for
,
this
ye
know
,
that
no
whoremonger
,
&c.
2.
The
Lords
servants
are
not
to
flatter
people
in
any
beloved
sin
,
upon
pretence
of
rendering
them
thereby
more
tractable
and
obedient
in
other
things
;
but
must
discover
the
evil
of
all
sin
,
excepting
none
,
though
it
were
never
so
generally
practised
,
yea
,
and
pleaded-for
by
those
to
whom
they
preach
:
for
,
this
sin
of
uncleannesse
,
chiefly
of
fornication
,
was
commonly
practised
and
pleaded-for
as
no
sin
among
the
Gentiles
;
yet
Paul
,
at
his
first
preaching
the
Gospel
to
those
Ephesians
,
had
spoken
against
it
,
and
convinced
them
of
the
ill
which
is
in
it
:
Hence
,
he
saith
so
confidently
;
for
this
ye
know
,
that
no
whoremonger
—
hath
any
inheritance
in
the
Kingdom
of
Christ
.
3.
As
this
doth
highly
aggreage
a
sin
,
that
it
is
committed
against
our
knowledge
;
So
the
moe
and
weightier
aggravations
that
any
sin
is
liable
unto
,
when
it
is
committed
,
we
ought
to
be
the
more
deterred
from
the
committing
of
it
;
for
,
he
mindeth
them
of
their
knowing
the
danger
that
would
follow
upon
those
sins
,
hereby
implying
,
their
guilt
would
be
the
more
weighty
,
if
they
should
commit
them
,
that
so
they
might
be
deterred
from
them
;
For
this
ye
know
,
that
no
whoremonger
,
&c.
4.
Prohibitions
and
threatnings
denounced
in
Scripture
against
any
grosse
externall
sin
,
are
to
be
extended
unto
all
the
causes
,
means
,
occasions
and
appearances
of
that
sin
,
and
provocations
to
it
:
for
,
this
threatning
against
whoredom
and
uncleannesse
,
is
to
be
applied
unto
filthy
speaking
,
foolish
talking
and
jesting
(
as
being
either
causes
,
occasions
,
appearances
of
,
or
provocations
unto
those
)
otherwise
the
threatning
would
not
be
of
force
to
presse
the
former
dehortation
in
its
full
latitude
:
No
whoremonger
,
nor
unclean
person
—
hath
any
inheritance
.
5.
The
doolfull
sad
event
,
and
dreadfull
consequence
of
sin
,
would
be
seriously
represented
by
Christ's
servants
unto
the
Lords
people
,
and
by
people
to
their
own
conscience
;
there
being
nothing
of
greater
force
to
cool
the
vehement
heat
of
sinfull
lusts
,
than
the
frequent
and
serious
consideration
of
their
dreadful
issue
:
for
,
Paul
,
to
scare
them
from
fornication
and
uncleannesse
,
presenteth
unto
them
the
event
of
all
such
work
,
even
losse
of
heaven
and
happinesse
;
No
whoremonger-hath
any
inheritance
in
the
Kingdom
of
Christ
.
6.
The
reign
of
sin
in
the
heart
,
cannot
consist
with
true
grace
and
a
right
to
heaven
;
and
therefore
the
truely
regenerate
,
in
whom
the
seed
of
God
abideth
,
are
never
so
far
left
of
God
,
as
that
sin
should
reign
in
them
,
and
they
give
willing
obedience
to
it
with
the
full
swey
and
consent
of
the
heart
:
There
must
be
alwayes
a
party
acting
for
God
in
some
degree
lesse
or
more
within
them
,
at
least
not
consenting
to
act
against
Him
,
even
when
they
are
at
the
worst
,
and
possibly
overcome
with
some
grosse
tentation
:
in
which
respect
,
they
cannot
be
the
whoremonger
,
unclean
or
covetous
person
here
spoken
of
,
to
wit
,
one
in
whom
such
sins
reign
:
for
,
saith
he
,
none
such
have
any
inheritance
in
the
Kingdom
of
Christ
.
He
speaketh
of
somewhat
which
they
presently
want
,
and
others
have
,
which
must
be
a
right
to
the
Kingdom
of
glory
,
or
a
present
portion
in
the
Kingdom
of
grace
.
7.
To
whatsoever
a
man
doth
give
that
outward
or
inward
worship
and
service
,
which
is
only
due
to
God
,
that
thing
,
though
it
were
never
so
base
,
is
that
man's
god
,
who
is
thereby
rendered
guilty
of
Idolatry
,
and
of
giving
divine
worship
unto
a
false
God
,
though
he
think
not
so
:
for
,
the
covetous
man
is
called
an
Idolater
,
and
consequently
riches
are
his
god
;
because
he
setteth
his
prime
affections
of
love
and
confidence
upon
them
in
that
measure
which
is
only
due
to
God
;
Nor
covetous
man
who
is
an
Idolater
.
8.
There
is
no
accesse
for
lost
sinners
unto
the
Kingdom
of
God
in
glory
,
but
by
Jesus
Christ
the
Mediator
,
who
is
the
way
,
the
truth
and
the
life
,
and
without
whom
none
cometh
unto
the
Father
,
Joh.
14.
6.
for
,
it
is
the
Kingdom
of
Christ
and
of
God
:
Christ
is
first
named
,
because
we
make
entrance
by
Him
in
this
Kingdom
.
Vers.
6.
Let
no
man
deceive
you
with
vain
words
:
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
.
THe
Apostle
,
in
this
verse
,
doth
,
first
,
give
them
a
watchword
to
guard
against
the
suggestions
of
any
who
would
labour
to
perswade
them
,
that
either
the
practices
reproved
were
no
sins
at
all
,
or
at
least
not
so
dangerous
,
as
he
affirmed
;
and
calleth
all
such
suggestions
vain
,
or
deceiving
words
,
as
having
no
solidity
of
truth
in
them
,
but
only
some
plausible
pretext
.
Secondly
,
he
confirmeth
,
and
further
strengtheneth
the
former
argument
,
while
he
sheweth
,
that
not
only
these
sins
do
exclude
from
heaven
,
but
also
because
of
those
,
Gods
wrath
,
that
is
,
temporall
and
eternall
judgements
,
the
effects
of
Gods
wrath
,
or
of
His
holy
sin-pursuing
justice
,
doth
come
,
and
is
alwayes
,
and
at
all
times
coming
upon
the
children
of
disobedience
,
that
is
,
those
,
who
,
having
willingly
hardened
themselves
in
wickednesse
,
are
judicially
plagued
with
hardnesse
of
heart
.
See
upon
chap.
2.
ver.
3.
Doct.
1.
The
servants
of
Jesus
Christ
,
ought
to
be
through
and
serious
in
the
reproof
of
sin
,
not
doing
the
work
of
the
Lord
negligently
,
or
by
halfs
:
they
must
not
only
start
and
discover
those
sins
,
which
the
Lord's
people
are
in
hazard
to
be
surprized
with
,
and
to
lay
open
the
dangerous
,
dreadfull
and
doolfull
consequences
of
living
in
them
;
but
also
pursue
them
through
all
the
lurking
holes
and
subterfuges
of
specious
pretences
and
fecklesse
excuses
,
under
which
they
use
to
lurk
,
untill
no
place
of
refuge
be
left
for
them
in
peoples
hearts
:
for
,
so
doth
Paul
,
having
forbidden
those
evils
,
and
shown
the
dangerous
consequence
of
living
in
them
,
he
striketh
off
at
one
word
the
fig-tree
leaves
of
all
such
vain
excuses
,
whereby
sinners
use
to
plead
for
them
;
Let
no
man
deceive
you
with
vain
words
,
saith
he
,
2.
So
corrupt
and
fleshly
are
we
by
nature
,
that
,
we
are
not
only
prone
and
bent
to
commit
sin
,
but
also
ingenious
and
witty
to
excuse
and
extenuate
our
sin
,
and
thereby
to
seduce
our
own
hearts
into
a
belief
that
either
sin
is
no
sin
,
or
that
we
shall
be
free
of
judgment
,
though
we
live
in
sin
:
for
,
those
who
labour
to
deceive
others
this
way
,
by
making
them
think
light
of
sin
,
do
first
deceive
themselves
;
Let
no
man
deceive
you
with
vain
words
,
saith
he
.
3.
It
is
the
usuall
course
and
strain
of
those
who
have
given
themselves
over
unto
the
slavery
of
sin
,
to
use
the
utmost
of
their
wit
and
endeavours
to
draw
on
others
to
do
the
like
,
and
for
this
end
to
deceive
them
,
by
making
them
believe
that
sins
are
but
petty
slips
,
small
escapes
,
humane
infirmities
,
that
God's
patience
suffereth
all
things
,
that
His
grace
pardoneth
every
thing
,
that
no
man
can
be
perfect
,
and
the
rarest
Saints
have
fallen
in
as
great
faults
,
and
such
like
vain
words
,
which
the
Apostle
doth
here
guard
against
;
Let
no
man
deceive
you
with
vain
words
.
4.
All
such
opinions
and
reasonings
as
tend
to
cast
a
covering
over
sin
,
to
extenuate
and
hide
the
vilenesse
of
it
,
and
the
terrour
of
judgment
belonging
to
it
,
are
but
vain
,
even
spiders
webs
,
sandy
foundations
,
fig-tree
leaves
,
untempered
morter
,
and
will
in
end
but
mock
all
those
who
listen
to
them
:
for
,
so
doth
the
Apostle
affirm
of
them
,
Let
no
man
deceive
you
with
vain
words
.
5.
Though
we
are
to
fear
and
avoid
sin
principally
,
because
it
is
sin
,
and
displeasing
to
God
,
supponing
there
were
no
hell
nor
punishment
due
to
sin
,
Gen.
39.
-9.
yet
,
we
may
and
ought
in
the
second
place
fear
and
abstain
from
it
,
because
it
draweth
down
Gods
wrath
and
judgement
:
for
,
he
holdeth
forth
the
terrour
of
Gods
wrath
as
an
argument
to
scare
them
from
those
sins
;
for
,
because
of
these
things
cometh
the
wrath
.
6.
The
terrible
threatnings
denounced
in
Scripture
against
such
and
such
sinners
,
some
whereof
declare
the
sinners
exclusion
from
heaven
,
and
others
his
unspeakable
torment
in
hell
,
are
verified
not
in
all
,
who
have
once
or
often
fallen
in
any
such
sins
,
but
in
those
only
,
who
have
hardened
themselves
in
them
,
rejecting
all
admonitions
to
the
contrary
,
and
do
remain
obstinate
and
impenitent
untill
death
:
for
he
expoundeth
whom
he
meaneth
by
the
whoremongers
,
whom
he
threatned
,
ver.
5.
even
children
of
disobedience
,
that
is
,
such
as
remain
obstinate
,
and
will
not
be
perswaded
,
as
the
word
rendered
disobedience
doth
signifie
.
7.
See
severall
other
Doctrines
from
the
like
words
,
upon
Col.
3.
ver.
6.
Vers.
7.
Be
not
ye
therefore
partakers
with
them
:
HEre
is
a
second
precept
more
generall
than
the
first
,
and
inferred
as
a
conclusion
from
the
former
argument
,
whereby
he
doth
in
generall
dehort
them
from
partaking
,
or
concurring
with
such
obstinate
sinners
,
either
in
the
forementioned
sins
,
or
any
other
,
wherewith
they
polluted
themselves
and
drew
down
the
stroak
of
Gods
wrath
,
as
they
would
not
partake
with
them
in
their
judgements
;
for
so
he
doth
explain
this
precept
,
ver.
11.
Doct.
1.
As
the
Lord
doth
of
purpose
inflict
most
memorable
judgements
upon
obstinate
sinners
,
even
in
this
life
;
that
thereby
,
as
by
one
mean
amongst
many
other
,
He
may
teach
and
instruct
His
own
called
children
to
beware
of
their
sins
;
So
,
then
do
we
make
right
use
of
Gods
judgements
upon
such
godlesse
sinners
,
when
we
are
not
idle
spectators
of
them
,
as
if
we
were
not
concerned
in
them
,
Luk.
13.
2
,
3.
or
murmurers
against
the
severity
of
Gods
justice
manifested
in
them
,
Numb.
16.
41.
but
do
take
up
the
voice
of
those
rods
,
as
speaking
unto
,
and
pressing
upon
our selves
the
exercise
of
repentance
and
tender
walking
,
in
abstaining
from
such
like
sins
,
for
which
they
are
smitten
:
for
,
from
what
he
spoke
of
Gods
wrath
coming
upon
the
children
of
disobedience
,
he
inferreth
this
as
a
most
native
use
,
Be
not
ye
therefore
partakers
with
them
.
2.
Though
there
be
some
sins
,
for
which
the
Lord
doth
punish
obstinate
sinners
more
than
others
,
which
usually
are
more
clearly
written
upon
their
rods
,
Judg.
1.
7.
yet
,
it
is
our
wisdom
to
look
upon
their
judgements
,
as
speaking
lessons
,
and
real
warnings
,
not
only
against
those
evils
,
but
all
others
also
,
whereof
they
are
guilty
:
for
,
he
inferreth
that
they
would
not
partake
with
them
,
not
only
in
the
fore-mentioned
sins
,
for
which
in
a
speciall
manner
wrath
came
upon
them
,
but
also
in
any
sin
of
theirs
whatsoever
,
while
he
saith
in
generall
,
Be
ye
not
therefore
partakers
with
them
.
3.
The
Lord
taketh
notice
of
,
and
doth
accordingly
punish
sinners
,
not
only
who
are
without
the
Church
and
heathens
,
but
also
those
,
who
are
within
the
Church
,
and
do
professe
subjection
unto
divine
Ordinances
;
and
not
only
ringleaders
,
and
chief
actors
in
a
sinfull
course
,
but
also
all
assisters
,
abetters
,
and
who
in
any
measure
partake
of
the
sins
of
others
,
whether
by
counselling
,
(
2
Sam.
13.
5.
)
alluring
,
(
Prov.
1.
10.
)
consenting
,
(
1
King
.
21.
19.
)
connivance
,
(
1
Sam.
3.
13.
)
or
applauding
sin
when
it
is
committed
,
Rom.
1.
32.
for
,
he
will
have
the
converted
Ephesians
take
warning
from
those
judgements
,
which
were
inflicted
upon
the
godlesse
heathens
,
and
so
,
as
not
to
partake
with
them
in
their
sins
,
implying
,
God
would
not
spare
them
more
than
others
;
Be
ye
not
therefore
partakers
with
them
.
Vers.
8.
For
ye
were
sometimes
darknesse
,
but
now
are
ye
light
in
the
Lord
:
walk
as
children
of
light
,
IN
this
verse
,
there
is
,
first
,
an
argument
to
enforce
the
former
dehortation
,
taken
from
that
blessed
change
which
was
wrought
in
them
from
darknesse
to
light
,
they
were
once
darknesse
:
whereby
is
meaned
their
estate
before
conversion
:
And
it
comprehendeth
under
it
,
ignorance
of
God
,
and
of
the
way
to
heaven
,
1
Joh.
2.
-8.
a
godlesse
and
profane
life
,
flowing
from
a
wicked
and
unrenewed
heart
,
1
Joh.
1.
-6.
together
with
subjection
unto
all
miseries
and
calamities
following
upon
the
former
,
and
especially
to
the
wrath
and
curse
of
God
:
for
,
a
sad
disconsolate
case
goeth
under
the
name
of
darknesse
,
Amos
5.
18
,
20.
This
is
the
state
,
under
the
which
they
once
were
,
and
all
unregenerate
men
yet
are
:
they
are
in
all
those
respects
,
not
only
dark
,
but
darknesse
in
the
abstract
,
as
having
nothing
of
the
contrary
light
in
them
.
But
they
were
now
light
:
whereby
is
meaned
that
estate
wherein
they
now
were
,
being
converted
,
which
is
opposed
to
their
former
estate
of
darknesse
,
and
comprehendeth
under
it
the
saving
knowledge
of
God
in
Christ
,
Isa.
9.
1
,
2.
a
life
conform
to
Gods
Law
,
which
shineth
forth
in
the
rayes
and
beams
of
good
works
,
as
a
light
unto
others
,
Matth.
5.
16.
together
with
deliverance
from
Gods
wrath
,
and
restitution
to
His
favour
,
with
joy
,
peace
,
and
filiall
confidence
flowing
from
the
sense
of
those
:
for
,
a
lightsome
and
comfortable
case
goeth
usually
under
the
name
of
light
,
Psal.
18.
28.
This
is
the
state
,
wherein
the
truely
regenerate
are
;
They
are
in
all
those
respects
not
only
lightsome
,
splendid
and
shining
,
but
light
in
the
abstract
,
not
as
if
there
were
no
darknesse
in
them
at
all
,
1
Joh.
1.
8.
Act.
14.
22.
for
,
in
that
respect
only
God
Himself
is
light
,
1
Joh.
1.
5.
but
because
they
are
so
in
the
Lord
,
to
wit
,
Christ
,
(
chap.
4
,
5.
)
as
he
here
declareth
,
who
not
only
is
the
purchaser
and
worker
of
that
measure
of
the
light
of
knowledge
,
holinesse
,
and
of
joy
and
peace
following
thereupon
,
which
the
regenerate
do
already
enjoy
,
Joh.
1.
9.
but
also
His
most
perfect
light
of
righteousnesse
,
knowledge
,
wisdom
and
redemption
,
is
imputed
to
them
,
2
Cor.
5.
21.
so
that
the
dregs
and
remainders
of
ignorance
and
corruption
in
themselves
,
are
not
laid
to
their
charge
,
Numb.
23.
21.
The
Apostle
,
next
,
from
this
argument
,
doth
infer
the
affirmative
of
the
former
negative
precept
,
ver.
7.
to
wit
,
that
therefore
they
should
walk
as
children
of
the
light
,
that
is
,
answerably
unto
that
blessed
state
of
light
,
to
which
they
were
called
,
as
being
now
children
of
light
,
that
is
,
not
only
born
of
God
,
1
Joh.
2.
29.
(
who
is
that
light
unaccessible
,
1
Tim.
6.
16.
)
by
the
preaching
of
the
word
,
Iam.
1.
18.
which
is
called
light
,
Psal.
119.
105.
but
also
were
endued
with
the
light
of
knowledge
and
holinesse
:
In
which
respect
,
those
,
who
are
endued
with
wisdom
,
are
called
children
of
wisdom
,
Matth.
11.
-19.
Hence
,
Learn
,
1.
It
concerneth
those
,
in
whom
God
hath
wrought
any
saving
change
,
as
to
be
reflecting
frequently
upon
that
miserable
estate
wherein
they
once
were
;
So
to
look
upon
it
under
that
variety
of
notions
and
similitudes
,
whereby
it
is
expressed
in
Scripture
;
there
being
not
any
one
expression
so
comprehensive
,
or
similitude
so
far
extended
,
as
to
point
out
all
the
dool
,
wo
and
misery
which
is
in
it
,
and
that
hereby
the
heart
may
be
the
more
sensibly
affected
with
it
:
for
,
the
Apostle
hath
now
severall
times
in
this
Epistle
represented
it
to
their
view
,
and
at
every
time
almost
under
a
different
notion
and
similitude
;
the
latter
alwayes
expressing
somewhat
,
which
was
not
reached
by
the
former
.
See
chap.
2.
ver.
1
,
2
,
3
,
12
,
13
,
19.
and
chap.
4.
ver.
17
,
18
,
19.
And
here
again
,
he
mindeth
them
of
it
under
the
name
of
darknesse
;
for
,
ye
were
sometimes
darknesse
.
2.
The
childe
of
God
ought
so
to
remember
what
he
once
by
nature
was
,
as
not
to
question
,
far
lesse
deny
,
but
confidently
avow
what
he
now
by
grace
is
:
and
that
because
not
only
the
joynt
consideration
of
both
,
maketh
them
shine
forth
more
clearly
in
their
own
colours
;
but
also
our
fixing
our
eye
upon
the
former
,
without
avowing
the
latter
,
doth
breed
discouragement
,
unthankfulnesse
,
and
in
progresse
of
time
heartlesse
dispare
of
an
outgate
from
the
wofull
state
wherein
we
apprehend
our selves
yet
to
be
:
for
,
the
Apostle
representeth
to
their
view
both
those
joyntly
;
Ye
were
sometimes
darknesse
,
but
now
ye
are
light
.
3.
Believers
can
never
attain
to
read
the
happinesse
of
their
present
state
through
grace
,
so
long
as
they
fix
their
eye
only
upon
what
they
are
in
themselves
:
nor
yet
untill
they
consider
what
they
are
in
Christ
,
and
by
vertue
of
that
fulnesse
of
perfections
in
Him
,
which
not
only
floweth
forth
to
them
in
the
streams
according
to
their
measure
,
Joh.
1.
16.
but
also
is
imputed
to
them
in
the
fountain
,
1
Cor.
5.
21.
and
therefore
may
be
looked
upon
by
them
as
their
own
;
for
,
although
he
calleth
them
darknesse
absolutely
,
and
in
themselves
;
yet
they
are
light
,
not
in
themselves
,
but
in
the
Lord
Christ
.
4.
Our
former
darknesse
of
ignorance
and
profanity
,
wherein
we
have
for
a
long
time
lived
,
is
so
far
from
being
an
argument
to
make
us
continue
in
our
former
wofull
course
;
that
on
the
contrary
,
we
ought
from
the
consideration
thereof
be
incited
to
take
up
our selves
and
live
more
tenderly
for
the
time
to
come
;
seing
the
time
past
of
our
life
may
suffice
usto
have
walked
in
a
godlesse
course
,
1
Pet.
4.
3.
for
,
Paul
maketh
this
an
argument
,
why
they
should
not
any
longer
partake
with
obstinate
sinners
in
their
godlesse
course
:
for
,
saith
he
,
ye
were
sometimes
darknesse
.
5.
Neither
long
continuance
in
sin
already
,
even
to
wearinesse
,
nor
yet
any
conviction
of
the
shame
and
dammage
which
do
attend
it
,
are
sufficient
to
make
a
man
abandon
and
quit
it
throughly
,
except
there
be
a
gracious
change
wrought
in
him
,
chiefly
as
to
his
inward
state
,
from
that
which
he
sometimes
was
:
for
,
he
mentioneth
this
gracious
change
of
their
inward
state
,
as
that
,
wherein
the
strength
of
the
present
argument
doth
ly
,
whereby
he
would
disswade
them
from
being
partakers
with
them
;
for
ye
were
sometimes
darknesse
,
but
now
are
ye
light
in
the
Lord
.
6.
As
all
spirituall
priviledges
in
generall
,
are
bestowed
upon
us
,
that
we
may
improve
them
,
both
for
our
comfort
,
and
also
for
enabling
and
inciting
to
duty
;
So
the
more
we
enjoy
of
light
,
whether
external
light
in
preaching
of
the
Word
,
or
the
internal
light
of
knowledge
in
the
mind
,
we
ought
to
improve
it
the
more
by
walking
according
to
that
light
;
else
our
condemnation
shall
be
greater
,
Joh.
3.
18.
for
,
from
their
priviledge
of
being
light
in
the
Lord
,
he
inferreth
walk
as
children
of
light
.
Vers.
9.
(
For
the
fruit
of
the
Spirit
is
in
all
goodnesse
,
and
righteousnesse
,
and
truth
)
THe
Apostle
,
in
way
of
parenthesis
,
doth
give
a
reason
of
the
former
consequence
,
or
why
their
being
now
light
in
the
Lord
did
bind
them
to
walk
as
children
of
light
;
and
consequently
,
not
to
partake
with
obstinate
sinners
in
their
sin
:
and
withall
,
sheweth
wherein
that
walking
doth
consist
.
The
reason
is
taken
from
the
new
creature
and
habits
of
grace
in
the
heart
,
called
here
the
Spirit
,
as
Rom.
7.
25.
Gal.
5.
22.
and
are
the
same
with
the
light
of
grace
by
the
Spirit
of
God
,
spoken
of
,
ver.
8.
Now
,
he
sheweth
the
fruit
of
this
light
,
or
of
those
gracious
habits
,
consisteth
in
the
exercise
of
all
Christian
vertues
,
which
are
here
summed
up
in
three
,
1.
Goodnesse
,
whereby
we
are
inclined
to
communicate
what
good
is
in
us
for
the
advantage
of
our
neighbour
,
both
in
his
spirituall
(
1
Pet.
4.
10.
)
and
bodily
(
Gal.
6.
10.
)
estate
.
2.
Righteousnesse
,
whereby
we
deal
righteously
in
all
our
transactions
with
others
.
And
,
3.
Truth
,
whereby
we
carry
our selves
sincerely
,
being
free
from
error
,
hypocrisie
,
or
dissimulation
,
whether
towards
God
or
men
.
So
the
force
of
the
argument
cometh
to
this
,
Such
a
walking
as
he
did
enjoyn
,
was
the
native
fruit
and
result
of
their
being
made
light
in
the
Lord
by
the
Spirit
of
God
;
and
therefore
they
were
obliged
to
it
.
Doct.
1.
It
is
the
duty
of
Christs
Ministers
,
not
only
to
presse
upon
the
Lords
people
the
practice
of
holinesse
in
generall
,
but
also
to
condescend
upon
,
and
accordingly
to
presse
the
exercise
of
those
particular
vertues
both
to
God
and
men
,
wherein
holinesse
doth
consist
;
otherwise
people
will
readily
place
most
of
holinesse
in
those
things
wherein
it
consisteth
least
,
Matth.
23.
23.
for
,
Paul
,
having
exhorted
them
to
walk
as
children
of
the
light
,
doth
here
shew
wherein
that
walking
doth
consist
,
even
in
all
goodnesse
,
and
righteousnesse
,
and
truth
.
2.
None
can
walk
as
a
childe
of
light
,
or
practise
those
duties
wherein
such
a
walk
consisteth
,
in
a
way
acceptable
to
God
,
but
he
who
is
a
childe
of
light
,
truely
regenerate
,
and
acteth
from
a
principle
of
grace
in
the
heart
.
Whatever
floweth
from
an
unrenewed
heart
,
how
specious
soever
,
is
but
a
shadow
,
and
imperfect
imitation
of
the
childe
of
light
in
this
christian
walk
,
as
an
ape
would
imitate
a
man
,
or
a
violent
motion
doth
resemble
that
which
is
natural
,
and
floweth
from
an
inward
principle
:
for
,
he
sheweth
the
exercise
of
goodnesse
,
righteousnesse
,
and
truth
,
wherein
our
walking
as
a
childe
of
light
consisteth
,
is
the
fruit
of
the
Spirit
,
or
of
the
root
of
grace
in
the
heart
,
wrought
by
the
Spirit
of
God
;
For
the
fruit
of
the
Spirit
is
in
all
goodness
,
&c.
3.
As
it
concerneth
Christians
to
walk
suitably
unto
their
state
and
priviledges
;
So
they
would
seriously
consider
,
in
order
to
their
walking
thus
,
that
holinesse
of
life
is
the
native
fruit
and
result
of
their
being
in
a
gracious
state
,
or
of
the
work
of
grace
in
the
heart
;
and
therefore
,
that
they
are
not
only
obliged
to
lead
an
holy
life
in
way
of
duty
and
gratitude
,
but
a
necessity
also
doth
ly
upon
them
to
it
,
if
so
they
be
renewed
,
and
as
they
would
not
evidence
themselves
to
be
yet
in
their
unrenewed
state
:
for
,
having
exhorted
them
to
walk
as
children
of
light
,
or
suitably
to
the
state
of
grace
,
he
inforceth
the
exhortation
,
by
shewing
,
that
such
a
walking
is
the
native
fruit
and
necessary
result
of
being
in
such
a
state
;
For
the
fruit
of
the
Spirit
is
in
all
goodnesse
,
&c.
4.
A
facility
and
easinesse
to
communicate
what
is
in
us
for
our
neighbours
good
and
advantage
,
doth
well
consist
with
the
exercise
of
righteousnesse
,
whereby
we
give
every
man
his
due
,
and
do
require
of
him
what
is
our
due
from
him
:
for
,
he
conjoyneth
the
exercise
of
those
two
,
while
he
saith
the
fruit
of
the
Spirit
is
in
all
goodnesse
,
and
righteousnesse
.
5.
As
the
grace
of
sincerity
and
freedom
from
dissimulation
and
hypocrisie
,
is
a
necessary
ingredient
in
the
exercise
of
all
other
vertues
;
So
our
walking
answerably
unto
that
state
of
light
,
unto
which
we
are
called
,
must
be
extended
unto
duties
of
all
sorts
:
not
only
to
duties
of
goodnesse
and
righteousnesse
towards
our
neighbour
,
but
also
to
duties
towards
God
,
so
as
we
imbrace
those
Truths
,
which
He
holdeth
forth
in
Scripture
without
all
mixture
of
Error
,
yea
,
and
take
Him
for
our
party
in
every
duty
,
as
being
the
only
judge
of
our
sincerity
;
for
,
he
saith
,
The
fruit
of
the
Spirit
is
in
all
goodnesse
,
and
righteousnesse
,
and
truth
.
Vers.
10.
Proving
what
is
acceptable
unto
the
Lord
.
BEfore
the
Apostle
use
any
moe
arguments
to
inforce
the
former
precept
,
he
doth
,
first
,
resume
and
explain
the
precept
it self
.
And
,
first
,
he
explaineth
the
affirmative
part
thereof
,
by
giving
one
direction
,
necessary
to
be
practised
by
those
who
would
walk
as
children
of
light
,
even
that
by
diligent
search
and
enquiry
they
prove
and
try
according
to
God's
will
revealed
in
His
Word
,
(
Isa.
8.
20.
)
what
is
acceptable
,
and
well
pleasing
unto
Him
in
every
step
of
their
way
.
Doct.
1.
There
is
no
walking
as
a
childe
of
light
,
or
suitably
unto
that
gracious
state
to
which
we
are
called
,
except
we
conform
our selves
,
not
unto
this
world
,
Rom.
12.
2.
or
to
what
may
bring
about
our
own
advantage
,
and
so
gratifie
our
lusts
,
Matth.
5.
29.
but
unto
what
is
acceptable
to
God
,
and
prescribed
unto
us
as
the
rule
of
duty
in
His
Word
:
for
,
this
proving
of
what
is
acceptable
unto
Him
,
is
required
not
for
it self
,
or
to
rest
thereon
,
but
to
regulate
our
practice
accordingly
;
(
See
ver.
11.
doct.
1.
)
and
is
called-for
as
a
necessary
concomitant
of
walking
like
children
of
light
,
as
is
clear
from
the
grammatical
construction
,
according
to
which
this
verse
is
to
be
joyned
with
the
close
of
the
eighth
;
so
that
it
runneth
thus
,
Walk
as
children
of
the
light
—
proving
what
is
acceptable
.
2.
We
cannot
conform
our selves
unto
what
is
acceptable
to
the
Lord
,
and
consequently
cannot
walk
as
children
of
light
,
except
we
make
a
serious
search
and
enquiry
into
the
rule
of
duty
and
acceptation
revealed
in
the
Word
,
yea
,
and
do
what
we
do
,
that
we
may
come
up
to
that
rule
:
and
therefore
we
walk
not
acceptably
,
when
either
we
do
things
rashly
without
deliberation
,
Prov.
19.
2.
or
doubtingly
after
deliberation
,
Rom.
14.
23.
yea
,
nor
when
the
thing
done
,
is
in
it self
right
and
acceptable
,
but
we
do
it
not
from
that
ground
,
but
to
gratifie
our
own
lusts
.
Matth.
6.
2.
or
the
lusts
of
others
,
Gal.
1.
-
10.
for
,
in
order
to
this
walking
,
he
requireth
them
to
prove
what
is
acceptable
to
the
Lord
,
as
the
rule
by
which
they
were
to
walk
.
3.
It
is
not
sufficient
to
make
this
inquiry
in
order
to
some
few
and
weighty
actions
of
our
life
,
but
in
order
to
all
,
whether
of
greater
or
lesser
concernment
,
whether
advantage
or
losse
may
probably
follow
upon
our
conforming
of
our selves
unto
this
rule
:
for
,
the
direction
is
indefinit
without
any
limitation
or
restriction
unto
this
action
,
or
that
;
and
therefore
it
ought
to
be
extended
unto
all
;
Proving
what
is
acceptable
unto
the
Lord
.
4.
The
finding
out
of
what
is
acceptable
unto
the
Lord
,
especially
in
some
intricate
cases
,
is
not
easily
attained
:
there
must
be
an
accurate
search
,
together
with
an
excercising
our selves
in
the
practice
of
those
things
,
which
we
already
know
to
be
acceptable
,
that
so
we
may
experimentally
know
them
to
be
such
,
and
get
our
knowledge
bettered
in
those
things
,
whereof
we
are
yet
ignorant
,
Joh.
7.
17.
for
,
the
word
rendred
proving
,
signifieth
an
accurate
proof
,
not
so
much
by
argument
as
by
trial
and
experience
,
as
gold
is
tried
in
the
fire
,
Iam.
1.
12.
Proving
what
is
acceptable
unto
the
Lord
.
Vers.
11.
And
have
no
fellowship
with
the
unfruitful
works
of
darknesse
,
but
rather
reprove
them
.
HE
explaineth
,
next
,
the
negative
part
of
the
former
precept
,
as
it
was
expressed
,
ver.
7.
First
,
by
discharging
them
to
be
accessory
(
any
of
those
wayes
mentioned
,
ver.
7.
doct.
3.
)
to
the
sins
of
wicked
men
,
called
here
works
of
darknesse
,
because
they
flow
usually
from
the
darknesse
of
ignorance
,
Act.
3.
17.
and
are
the
works
of
unrenewed
men
,
who
are
nothing
but
darknesse
,
(
See
ver.
8.
)
are
contrary
to
the
light
of
Gods
revealed
will
,
Joh.
3.
20.
and
are
usually
committed
in
the
dark
,
the
very
actors
being
ashamed
to
do
them
openly
,
1
Thess.
5.
7.
and
because
they
bring
those
,
who
live
and
die
in
them
without
repentance
,
unto
utter
darknesse
,
Matth.
25.
30.
They
are
also
called
unfruitfull
works
;
because
they
not
only
bring
no
advantage
unto
those
who
do
commit
them
,
Rom.
6.
21.
but
also
much
hurt
and
dammage
,
even
the
wages
of
sin
,
which
is
death
,
Rom.
6.
23.
Next
,
by
commanding
them
to
reprove
convincingly
those
works
of
darknesse
,
and
the
parties
guilty
of
them
,
and
this
,
though
chiefly
by
their
contrary
good
works
,
Heb.
11.
7.
yet
not
only
by
those
,
but
also
by
the
word
of
admonition
and
reproof
,
Eccles.
7.
5.
as
occasion
should
offer
,
and
Gods
glory
with
the
edification
of
their
neighbour
should
seem
unto
spiritual
prudence
to
call
for
it
.
Besides
what
is
already
observed
from
a
parallel
place
,
ver.
7.
doct.
1.
hence
Learn
,
1.
Then
do
we
make
an
approven
search
and
enquiry
into
what
is
acceptable
unto
the
Lord
,
when
we
do
not
satisfie
our selves
with
the
naked
knowledge
of
what
He
approveth
,
Rom.
2.
18.
nor
yet
do
only
labour
to
defend
by
force
of
reason
,
or
sufferings
,
what
we
find
to
be
truth
after
search
against
gain-sayers
,
1
Cor.
13.
2
,
3.
but
do
also
make
it
the
rule
of
practice
,
by
practising
or
for
bearing
accordingly
:
for
,
the
Apostle
,
having
commanded
them
,
ver.
10.
to
prove
what
is
acceptable
unto
the
Lord
,
doth
here
enjoyn
them
to
abstain
from
that
which
they
could
not
but
by
searching
find
to
be
displeasing
to
Him
,
while
he
saith
,
and
have
no
fellowship
with
the
unfruitfull
works
of
darknesse
.
2.
Though
we
are
not
simply
,
and
in
all
cases
to
abstain
from
the
fellowship
of
wicked
men
,
but
may
freely
converse
with
such
of
them
,
as
we
are
bound
unto
,
either
by
the
law
of
necessity
,
Psal.
120.
5
,
6.
or
by
any
civil
,
(
1
Pet.
2.
18.
)
religious
,
(
1
Cor.
7.
12.
)
or
natural
bond
,
Eph.
6.
1
,
2.
yet
,
no
ty
of
that
kind
doth
give
us
warrant
to
partake
with
them
in
their
sins
;
and
therefore
we
are
to
eschew
all
unnecessary
and
voluntary
fellowship
and
familiarity
with
them
,
Psal.
26.
4.
lest
thereby
we
be
drawn
to
walk
in
their
wayes
,
Prov.
22.
24
,
25.
and
they
be
hardened
in
their
evil
course
,
and
kept
from
being
ashamed
,
2
Thess.
3.
14.
for
,
he
forbiddeth
absolutely
all
fellowship
with
them
in
their
sins
,
and
consequently
whatever
may
bring
us
under
that
hazard
,
if
so
it
can
be
eschewed
,
without
the
neglect
of
any
other
duty
;
And
have
no
fellowship
with
the
unfruitfull
works
of
darknesse
.
3.
We
ought
to
look
upon
sin
in
its
blackest
colours
of
shame
,
digrace
,
losse
of
our
time
,
strength
,
and
of
all
other
expence
consumed
upon
it
,
together
with
the
dammage
both
here
,
and
hereafter
,
which
followeth
upon
it
,
and
lay
aside
the
consideration
of
those
pleasant
deceitfull
baits
,
which
Satan
doth
busk
it
with
to
make
it
more
taking
;
that
so
we
may
be
the
more
deterred
from
it
:
for
,
Paul
giveth
sin
a
name
implying
all
those
and
much
more
,
that
the
very
name
given
to
it
may
scare
them
from
it
,
while
he
calleth
it
the
unfruitful
works
of
darknesse
.
4.
Though
the
command
enjoyning
to
reprove
the
sins
of
others
,
be
an
affirmative
precept
,
and
therefore
not
binding
unto
all
,
with
relation
to
all
persons
,
at
all
times
,
and
in
all
cases
,
and
Christ
Himself
forbiddeth
to
cast
the
pearl
of
precious
reproof
before
dogs
or
swine
,
Matth.
7.
6.
that
is
,
such
who
mock
the
word
of
admonition
,
or
prove
more
inraged
by
it
,
whom
we
are
to
reprove
,
not
so
much
by
conversing
with
them
,
or
by
speaking
to
them
,
as
by
fleeing
from
them
;
yet
as
to
others
,
our
not
reproving
of
their
sin
,
when
occasion
offereth
,
and
Gods
glory
with
their
edification
seemeth
to
call
for
it
,
is
a
sinfull
partaking
with
them
in
their
sin
:
for
,
having
discharged
them
to
have
fellowship
with
the
works
of
darknesse
,
he
subjoyneth
,
but
rather
reprove
them
,
implying
,
that
otherwise
they
would
have
fellowship
with
them
.
5.
Though
this
duty
of
labouring
to
reclaim
others
from
sin
by
convincing
reproofs
,
whether
in
words
,
or
in
the
contrary
work
,
ought
mainly
to
be
discharged
unto
such
as
have
nearest
relation
to
us
,
Eph.
6.
-4.
or
whom
we
have
a
more
speciall
charge
of
,
1
Thess.
5.
12.
or
whom
we
are
most
intimate
with
in
spirituall
bonds
and
fellowship
,
1
Thessal.
5.
14.
yet
we
are
not
to
neglect
this
duty
towards
others
,
who
stand
not
under
such
near
relations
to
us
,
no
not
to
those
,
concerning
whom
we
have
strong
grounds
to
fear
that
they
are
yet
unrenewed
,
and
enemies
in
their
hearts
to
Jesus
Christ
,
so
long
,
at
least
,
as
all
hopes
of
prevailing
with
them
by
that
mean
are
not
cut
off
,
1
Cor.
7.
16.
for
,
he
commandeth
them
here
to
reprove
the
sins
even
of
unrenewed
Pagans
,
called
therefore
the
unfruitfull
works
of
darknesse
;
but
rather
reprove
them
,
saith
he
.
Vers.
12.
For
it
is
a
shame
even
to
speak
of
those
things
which
are
done
of
them
in
secret
.
HE
doth
now
confirm
the
precept
thus
explained
;
and
,
first
,
he
inforceth
the
disswasive
,
from
having
fellowship
with
the
unfruitfull
works
of
darknesse
,
by
an
argument
taken
from
the
abominable
filthinesse
of
those
sins
which
the
wicked
Pagans
committed
in
secret
,
that
they
might
eschew
publick
shame
,
which
was
such
,
that
it
was
a
shame
even
to
speak
of
them
,
or
to
hear
them
spoken
of
,
leaving
them
to
gather
,
it
was
much
more
shamefull
to
act
them
,
or
to
be
any
wayes
accessory
unto
the
acting
of
them
.
Doct.
1.
There
should
be
such
an
holy
bashfulnesse
in
converted
Christians
,
as
to
think
shame
in
speech
to
utter
,
at
least
without
detestation
,
those
things
,
which
godlesse
sinners
are
not
so
much
ashamed
to
practise
:
and
especially
Ministers
in
their
publick
preachings
would
be
very
modest
and
sparing
in
the
deciphering
of
filthy
sins
,
lest
they
thereby
defile
their
own
tongues
,
offend
the
ears
of
some
,
and
do
teach
others
how
to
commit
that
sin
,
which
they
pretend
to
reprove
:
for
,
Paul
giveth
this
as
a
reason
not
only
why
they
should
not
communicate
with
the
unfruitfull
works
of
darknesse
,
but
also
why
he
did
not
make
expresse
mention
of
those
works
in
particular
;
for
it
is
a
shame
even
to
speak
of
those
things
,
saith
he
.
2.
As
all
conscience
of
right
and
wrong
,
together
with
fear
and
shame
following
upon
doing
wrong
,
be
not
fully
extinct
in
the
unrenewed
man
;
So
those
small
remainders
,
are
not
effectuall
to
restrain
them
from
what
is
wrong
,
but
being
over-powered
with
prevalent
Atheism
,
do
give
them
full
liberty
to
act
abominable
wickednesse
,
if
so
they
can
hide
it
from
the
eyes
of
men
,
without
any
effectuall
restraint
from
the
all-seeing
eye
of
God
:
for
,
conscience
of
the
dishonesty
,
which
was
in
those
unfruitfull
works
of
darknesse
,
made
them
eschew
the
eyes
of
men
,
but
notwithstanding
they
committed
them
in
secret
;
for
it
is
a
shame
even
to
speak
of
those
things
which
are
done
of
them
in
secret
.
3.
As
secrecy
and
solitarinesse
are
most
obnoxious
to
foulest
tentations
,
especially
to
those
,
which
tend
to
satisfie
the
lust
of
uncleannesse
,
Gen.
39.
11.
12.
and
therefore
would
be
eschewed
by
all
,
1
Thess.
5.
22.
much
lesse
sought
after
by
any
,
Prov.
7.
ver.
8
,
9
,
10.
So
when
men
do
not
seek
the
vail
of
secrecy
to
cover
their
sins
,
but
do
glory
in
their
shame
,
and
dare
with
Absolom
,
(
2
Sam.
16.
22.
)
commit
those
sins
openly
,
and
before
the
sun
,
which
very
common
honesty
,
and
a
naturall
instinct
would
seek
to
cover
;
it
speaketh
a
man
more
corrupt
than
the
very
grossest
of
Pagans
,
who
hath
put
out-the
very
common
principles
of
naturall
honesty
,
and
made
his
own
conscience
dead
and
senslesse
,
so
that
he
knoweth
not
shame
,
Zeph.
3.
-
〈◊〉
.
for
,
even
the
Pagans
,
whose
sin
he
doth
here
aggreage
,
did
take
the
benefit
of
secrecy
to
cover
their
villanies
,
which
are
done
of
them
in
secret
,
saith
he
.
Vers.
13.
But
all
things
that
are
reproved
,
are
made
manifest
by
the
light
:
for
whatsoever
doth
make
manifest
,
is
light
.
HE
doth
,
next
,
enforce
the
exhortation
to
reprove
those
works
of
darknesse
,
first
,
by
an
argument
taken
from
one
excellent
use
of
admonition
and
reproof
,
while
he
sheweth
that
those
secret
sins
of
wicked
most
being
reproved
,
are
by
the
light
,
whether
of
Gods
Word
in
the
mouth
of
the
reprover
or
of
his
holy
life
,
made
manifest
in
their
black
and
ugly
colours
,
to
wit
,
not
so
much
unto
others
,
as
unto
the
actors
and
authors
of
them
.
See
1
Cor.
14.
24.
Next
,
by
proving
that
the
light
of
reproof
attaineth
this
end
from
the
nature
of
light
,
which
is
to
make
all
things
that
are
within
its
reach
,
manifest
and
conspicuous
;
for
,
the
words
in
the
Originall
do
read
better
thus
,
for
light
is
that
which
manifesteth
all
things
.
Doct.
1.
The
discovery
and
conviction
of
sin
in
its
vilenesse
,
is
of
necessary
and
profitable
use
unto
the
sinner
;
as
being
the
first
step
towards
contrition
,
Act.
2.
36.
with
37.
and
consequently
to
faith
in
Jesus
Christ
and
repentance
unto
life
,
Act.
2.
37.
with
38.
for
,
he
maketh
this
an
excellent
use
of
reproof
,
and
that
which
should
be
aimed
at
by
the
reprover
,
even
that
sin
be
made
manifest
in
its
vilenesse
to
the
sinner
;
for
all
things
that
are
reproved
,
are
made
manifest
.
2.
It
is
not
a
naked
sight
and
knowledge
that
sin
is
sin
,
and
in
some
measure
shamefull
,
which
is
of
any
great
use
to
the
sinner
,
but
a
sight
of
it
in
its
vilest
colours
,
as
it
is
a
breach
of
Gods
most
holy
Law
,
enmity
against
the
great
God
,
and
a
bringer
down
of
Gods
eternall
wrath
:
for
,
those
heathens
had
some
knowledge
of
sin
,
and
of
the
shame
was
in
it
,
and
therefore
they
did
run
to
secret
with
it
:
and
yet
he
speaketh
here
of
a
further
discovery
,
and
manifestation
of
it
by
the
light
of
reproof
,
which
was
usefull
and
necessary
;
All
things
that
are
reproved
,
are
made
manifest
.
3.
The
Lord
doth
sometimes
blesse
not
only
publick
preaching
,
but
also
the
word
of
reproof
in
the
mouth
of
private
Christians
,
and
the
example
of
their
holy
life
,
for
making
godlesse
sinners
take
occasion
thence
to
reflect
upon
themselves
,
and
therein
,
as
in
a
glasse
,
to
see
the
filthy
vilenesse
of
their
beloved
sins
,
and
to
judge
themselves
for
them
;
for
,
he
saith
,
All
things
that
are
reproved
,
are
made
manifest
by
the
light
,
to
wit
,
the
light
of
verball
,
or
reall
reproof
,
held
forth
,
even
by
private
Christians
:
for
,
he
doth
not
speak
here
to
Ministers
only
.
4.
The
probable
good
,
which
God
may
bring
about
to
the
party
reproved
by
the
means
of
our
reproof
,
should
have
more
of
weight
to
incite
us
towards
the
making
conscience
of
this
duty
,
than
the
feared
inconvenience
to
our selves
,
arising
from
the
parties
displeasure
,
should
have
to
scare
us
from
it
:
for
,
Paul
will
have
us
to
set
upon
this
dutie
,
because
of
our
neighbour's
good
,
which
probably
will
be
brought
about
by
it
:
reprove
them
,
saith
he
;
For
all
things
that
are
reproved
,
are
made
manifest
by
the
light
.
5.
As
there
is
no
duty
,
of
the
successe
whereof
we
use
to
be
more
diffident
than
that
of
reproving
the
sins
of
others
;
So
there
is
not
any
duty
,
the
successe
whereof
we
have
better
ground
to
be
perswaded
of
,
even
than
of
this
,
that
discovery
of
sin
to
the
sinners
conscience
,
either
to
his
conversion
or
further
obduration
,
shall
follow
upon
a
timeous
and
well-guided
reproof
:
for
,
he
proveth
that
this
effect
shall
follow
upon
reproof
as
natively
as
the
discovery
of
things
dark
and
hid
doth
follow
upon
light
;
for
that
is
light
,
saith
he
,
which
discovereth
all
things
.
Vers.
14.
Wherefore
he
saith
,
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
HEre
is
a
second
argument
to
enforce
the
duty
of
reproving
those
unfruitfull
works
of
darknesse
,
which
also
confirmeth
the
former
,
to
wit
,
that
by
reproving
them
they
should
be
made
manifest
.
The
argument
is
taken
from
Gods
own
example
,
who
in
His
Word
doth
reprove
the
world
of
sin
,
and
thereby
conveyeth
the
light
of
Jesus
Christ
unto
them
,
as
the
Apostle
proveth
,
by
shewing
what
is
Gods
great
work
and
design
through
His
whole
Word
,
whereof
this
verse
is
a
short
sum
,
though
it
seemeth
more
particularly
to
relate
unto
Isa.
60.
ver.
1.
2.
from
which
this
place
is
thought
to
be
cited
,
with
some
variation
in
the
words
,
but
none
in
the
purpose
.
Which
design
is
threefold
:
The
first
branch
whereof
,
is
here
implyed
,
even
to
convince
all
unrenewed
men
especially
,
how
wofull
and
dangerous
their
present
case
is
,
and
that
it
is
a
spirituall
sleep
and
death
.
1.
A
sleep
,
because
the
carnall
man
hath
all
his
spirituall
senses
bound
up
,
Isa.
43.
8.
having
no
spirituall
fellowship
with
those
who
live
a
new
life
,
Ephes.
4.
18.
doth
dream
and
fancy
that
he
seeth
,
heareth
,
and
converseth
with
them
,
Rev.
3.
17.
which
he
will
after
find
to
be
but
a
meer
fancy
,
when
his
conscience
doth
rouze
him
up
,
Rom.
7.
9.
neither
hath
he
power
over
himself
,
but
is
exposed
as
a
prey
to
Satan
,
or
any
who
mindeth
his
spirituall
hurt
,
2
Tim.
2.
26.
for
,
such
is
the
case
of
those
naturally
who
are
in
a
naturall
sleep
.
And
,
secondly
,
a
death
,
because
the
naturall
man
hath
not
only
his
senses
bound
up
,
as
in
a
sleep
;
but
there
is
no
spirituall
power
or
faculty
remaining
in
him
to
do
any
thing
which
is
truly
good
,
Rom.
8.
7.
as
a
dead
man
hath
no
principle
of
life
,
or
vitall
action
.
The
second
branch
of
this
great
design
is
here
expressed
,
which
is
to
point
out
unto
all
such
what
is
their
duty
in
that
case
,
even
to
awake
and
rise
from
the
dead
,
that
is
,
in
a
word
,
to
turn
to
God
,
to
break
off
their
sins
by
repentance
,
and
to
set
about
all
the
duties
of
holinesse
flowing
from
the
principle
of
a
new
life
.
Which
duty
is
here
,
and
elsewhere
,
enjoyned
by
God
unto
dead
sinners
,
not
,
that
it
is
in
their
power
,
Jer.
13.
23.
but
because
it
is
their
duty
so
to
do
;
yea
,
and
such
a
duty
as
must
be
gone
about
,
otherwise
they
cannot
be
saved
,
Luk.
13.
3.
and
because
by
such
exhortations
and
commands
,
as
by
an
outward
mean
,
the
Spirit
of
God
doth
effectually
work
that
in
them
,
which
He
requireth
from
them
,
Rom.
10.
17.
The
third
branch
of
this
great
design
,
is
to
encourage
them
unto
this
duty
,
from
the
promise
of
a
greater
measure
of
the
light
of
knowledge
,
holinesse
and
comfort
here
(
all
which
are
comprehended
under
the
name
of
light
.
See
upon
ver.
8.
)
and
of
glory
hereafter
(
called
also
light
,
Col.
1.
12.
)
to
be
given
unto
them
by
Christ
upon
their
so
doing
.
Doct.
1.
The
pains
which
God
doth
take
upon
godlesse
sinners
,
yet
in
nature
,
to
awake
them
from
the
sleep
of
sin
,
and
to
draw
them
unto
Christ
,
is
a
strong
argument
binding
us
to
commiserate
the
case
of
such
,
and
from
pity
towards
them
to
endeavour
in
our
stations
to
bring
them
out
of
that
wofull
state
wherein
they
are
.
Our
obligation
to
help
them
is
greater
than
His
,
besides
that
we
are
bound
to
work
with
God
,
and
to
further
His
design
:
for
,
he
inforceth
upon
them
the
duty
of
reproving
those
godlesse
Atheists
,
in
order
to
their
conviction
and
amendment
,
from
Gods
example
,
who
doth
the
like
;
Wherefore
he
saith
,
Awake
thou
that
sleepest
.
2.
That
God
hath
appointed
reproof
of
sin
to
be
the
ordinary
mean
of
awakning
dead
sinners
,
and
of
bringing
them
to
Christ
,
and
that
He
maketh
use
of
this
mean
Himself
all
alongs
His
Word
,
in
order
to
this
end
,
should
encourage
us
,
as
we
have
accesse
,
in
our
stations
,
to
make
use
of
that
mean
towards
those
with
whom
we
converse
;
as
knowing
God
may
,
and
when
He
pleaseth
,
will
,
blesse
the
mean
appointed
by
Himself
,
whatever
unliklyhood
there
be
otherwise
of
successe
:
for
,
he
exciteth
them
to
practise
this
duty
from
this
,
that
God
maketh
use
of
reproof
,
as
the
ordinary
mean
of
bringing
souls
to
Christ
;
Wherefore
he
saith
,
Awake
thou
that
sleepest
.
3.
Scripture
doth
not
consist
so
much
in
the
formall
words
,
as
in
the
sense
and
meaning
of
those
words
:
and
therefore
though
we
cannot
keep
in
memory
the
very
formall
words
of
Scripture
;
yet
if
we
remember
the
sum
of
the
purpose
contained
in
those
words
,
we
may
make
use
of
it
,
as
of
the
Word
of
God
,
whether
for
confirmation
of
truth
,
refutation
of
errour
,
exhortation
to
duty
,
or
reproof
of
sin
and
vice
,
2
Tim.
3.
16.
for
,
the
Apostle
,
being
to
presse
this
duty
of
reproving
upon
them
from
Scripture
,
doth
not
cite
the
very
formall
words
of
Scripture
,
but
giveth
the
generall
drift
of
all
Scripture
in
few
words
,
or
the
sense
and
meaning
of
one
particular
Scripture
,
to
wit
,
of
Isa.
60.
1
,
2.
from
which
this
verse
seemeth
to
be
cited
;
Wherefore
he
saith
,
Awake
thou
that
sleepest
.
4.
The
first
Doctrine
deduced
from
ver.
8.
hath
ground
here
also
,
in
that
he
doth
again
minde
them
of
their
miserable
case
by
nature
,
not
only
under
the
similitude
of
death
formerly
used
,
chap.
2.
1.
but
also
of
sleeping
.
5.
Neither
can
an
offer
of
Christ
unto
a
sinner
be
savoury
,
nor
a
command
to
imbrace
this
offer
get
entertainment
,
untill
first
a
discovery
be
made
unto
the
sinner
of
his
sad
and
miserable
case
by
nature
:
for
,
the
Lord
,
in
holding
forth
the
offer
of
Christ
,
and
commanding
them
to
imbrace
it
,
doth
so
speak
,
as
he
first
discovereth
the
wofull
case
,
wherein
they
were
,
by
the
similitude
of
sleep
and
death
,
while
he
saith
,
Awake
thou
that
sleepest
,
and
arise
from
the
dead
.
6.
Our
utter
inability
to
help
our selves
,
or
to
do
any
thing
acceptable
to
God
,
contracted
by
Adam's
fall
,
doth
not
weaken
or
abolish
Gods
soveraign
right
and
dominion
over
us
;
in
so
far
as
,
though
we
be
not
able
to
do
,
yet
He
may
justly
require
and
exact
of
us
to
do
:
for
,
though
they
were
dead
,
and
consequently
unable
to
help
themselves
,
yet
He
requireth
them
to
awake
and
arise
:
Awake
thou
that
sleepest
,
arise
from
the
dead
.
7.
Though
it
be
the
only
power
of
God
,
which
quickneth
dead
sinners
,
and
bringeth
them
from
nature
unto
grace
,
Col.
1.
13.
there
being
no
principle
of
a
spirituall
life
in
us
by
nature
,
whereby
we
can
quicken
our selves
;
yet
the
Lord
is
pleased
to
work
upon
us
,
not
as
upon
senslesse
blocks
,
but
as
reasonable
creatures
,
by
commanding
and
perswading
us
to
do
that
which
is
our
duty
(
though
not
in
our
power
)
to
do
,
and
thereby
,
as
a
mean
,
conveying
unto
the
Elect
the
effectual
working
of
His
power
,
whereby
He
worketh
in
them
,
what
He
requireth
from
them
:
for
,
He
commandeth
those
who
are
dead
,
to
arise
from
the
dead
,
and
so
maketh
them
to
rise
,
Rom.
4.
17.
Arise
from
the
dead
.
8.
Though
the
Word
of
God
for
the
most
part
be
contrived
in
general
precepts
,
threatnings
and
promises
,
without
expresse
mention
of
one
more
than
another
,
except
in
some
general
qualifications
,
to
whom
each
of
those
in
particular
belong
,
Joh.
3.
16.
Gal.
3.
10.
yet
,
before
a
sinner
be
brought
to
Christ
,
the
Spirit
of
God
doth
make
particular
application
of
those
unto
his
conscience
,
as
if
they
were
directed
unto
him
by
name
:
And
the
more
a
Minister
doth
labour
to
reach
the
consciences
of
people
,
by
making
particular
application
of
general
truths
unto
them
,
they
are
in
a
fairer
way
of
gaining
ground
upon
them
,
and
doing
good
unto
them
by
what
they
preach
:
for
,
the
Apostle
,
holding
forth
a
directory
unto
us
,
how
to
walk
in
order
to
the
gaining
of
godlesse
sinners
,
from
the
Lord's
example
,
doth
bring
him
in
speaking
,
as
it
were
,
to
every
one
in
particular
;
Awake
thou
,
arise
thou
,
Christ
shall
give
thee
light
.
9.
The
holding
forth
of
Christs
excellency
,
and
of
that
excellent
state
of
light
,
joy
,
comfort
,
knowledge
,
which
,
being
once
forfeited
by
Adam's
fall
,
is
again
purchased
by
Christ
,
and
to
which
He
bringeth
all
such
as
do
come
unto
Him
,
is
one
of
the
strongest
arguments
(
though
others
also
must
be
made
use
of
,
Luke
13.
3.
)
to
prevail
,
even
with
natural
hearts
to
make
them
willing
in
the
day
of
Gods
power
,
and
obedient
to
Him
when
He
doth
call
them
:
for
,
Paul
sheweth
,
that
even
God
Himself
doth
make
choice
of
this
argument
;
Arise
—
and
Christ
shall
give
thee
light
.
Vers.
15.
See
then
that
ye
walk
circumspectly
,
not
as
fools
,
but
as
wise
,
HEre
is
a
new
precept
,
the
third
in
order
of
those
which
are
contained
in
this
Chapter
,
and
it
is
deduced
also
as
a
conclusion
from
what
goeth
before
,
to
this
purpose
,
That
seing
they
were
now
light
in
the
Lord
,
ver.
8.
and
obliged
not
to
have
fellowship
with
the
unfruitfull
works
of
darknesse
,
but
to
reprove
them
,
ver.
10.
therefore
they
would
see
to
their
walk
,
or
take
accurate
inspection
of
their
life
and
conversation
,
whether
in
word
or
deed
;
and
to
see
to
their
walk
,
as
to
be
circumspect
or
precise
in
it
,
even
willing
to
go
to
the
outmost
(
as
the
word
in
the
original
doth
signifie
)
of
what
every
command
requireth
,
both
for
matter
and
manner
,
especially
labouring
as
to
approve
themselves
unto
God
;
so
to
give
no
just
cause
of
exception
or
offence
at
what
we
do
unto
others
,
no
,
not
to
those
that
are
without
,
who
are
expresly
mentioned
,
Col.
4.
5.
where
the
same
precept
is
in
substance
proponed
:
Which
precept
so
proponed
,
he
doth
,
first
,
inforce
by
a
reason
;
for
,
the
particle
as
,
doth
not
alwayes
make
comparison
,
but
sometimes
rendereth
a
reason
:
and
the
reason
is
,
that
true
wisdom
doth
consist
in
walking
thus
,
and
to
walk
otherwayes
is
extream
folly
.
Doct.
1.
The
more
of
light
and
knowledge
a
man
hath
received
from
God
,
he
ought
to
take
the
more
diligent
heed
,
that
in
all
things
he
practise
according
to
his
light
;
seing
not
only
the
way
of
such
is
most
eyed
by
wicked
men
,
who
watch
for
his
halting
,
Jer.
20.
10.
but
also
,
if
he
doth
not
walk
the
more
circumspectly
,
he
deserveth
double
stripes
,
Luke
12.
47.
for
,
this
exhortation
may
be
looked
on
as
an
inference
from
what
he
saith
,
ver.
8.
ye
are
now
light
in
the
Lord
—
See
then
that
ye
walk
circumspectly
,
saith
he
.
2.
So
many
are
the
wayes
,
by
which
we
may
become
accessory
to
other
folks
sins
,
(
See
ver.
7.
doct.
3.
)
and
so
many
are
the
snares
,
which
Satan
and
his
instruments
do
lay
in
our
way
to
intrap
us
,
Eph.
6.
11.
that
,
if
we
walk
not
all
the
more
circumspectly
,
we
cannot
eschew
but
we
must
partake
one
way
or
other
with
wicked
men
in
their
sins
:
for
,
this
exhortation
may
be
looked
upon
also
,
as
an
inference
from
what
he
said
,
ver.
11-Have
no
fellowship
with
the
unfruitfull
works
of
darknesse
—
See
then
that
ye
walk
circumspectly
,
saith
he
.
3.
Those
only
are
most
fit
to
reprove
sin
in
others
to
some
good
purpose
,
who
walk
most
circumspectly
,
and
live
so
,
as
they
cannot
be
justly
blamed
themselves
:
Even
the
very
righteous
walking
of
such
,
is
a
forcible
reproof
of
sin
in
others
,
though
they
speak
nothing
,
Heb.
11.
5.
and
otherwise
their
speaking
will
have
no
force
,
Matth.
7.
3
,
4.
besides
that
God
doth
usually
blesse
the
pains
of
such
,
Prov.
10.
21.
for
,
this
exhortation
may
be
also
looked
upon
,
as
an
inference
from
what
he
said
,
ver.
-11.
but
rather
reprove
them
—
See
then
that
ye
walk
circumspectly
.
4.
That
a
man
may
walk
accurately
and
circumspectly
,
coming
up
(
so
far
as
through
grace
he
is
able
)
to
the
outmost
of
what
every
command
requireth
,
both
for
matter
and
manner
,
it
is
necessary
that
he
walk
,
not
rashly
and
indeliberately
,
but
,
that
he
see
and
diligently
consider
antecedently
to
his
acting
,
to
wit
,
not
only
what
he
is
to
do
,
that
it
be
neither
evil
nor
appearance
of
evil
,
1
Thess.
5.
22.
nor
an
occasion
leading
to
evil
,
Rom.
13.
14.
but
also
from
what
principle
and
fountain
,
(
Matth.
7.
17
,
18.
)
for
what
end
,
(
Matth.
6.
2
,
5.
)
and
by
what
means
,
(
Job
13.
7
,
8.
)
he
intendeth
to
act
in
every
thing
which
he
is
about
to
do
:
for
,
in
order
to
their
circumspect
walking
,
he
requireth
of
them
that
they
should
see
,
the
word
signifieth
to
take
heed
,
to
see
with
attention
,
and
diligently
to
consider
,
Matth.
7.
3.
See
then
that
ye
walk
circumspectly
.
5.
As
those
are
only
truly
wise
in
Gods
account
,
whatever
the
world
think
of
them
,
who
labour
to
walk
most
exactly
by
the
rule
of
Gods
Word
all
alongs
their
christian
course
;
So
where
this
true
and
sanctified
wisdom
(
which
cometh
from
above
)
is
,
it
will
render
it self
evident
,
by
making
the
person
endued
with
it
,
walk
circumspectly
,
so
that
he
will
foresee
the
evil
of
a
course
,
and
eschew
it
,
Prov.
22.
3.
search
out
the
mind
of
God
in
every
thing
,
understand
it
(
Hos.
14.
9.
)
and
observe
it
,
Psal.
107.
43.
keep
silence
when
he
should
not
speak
,
Prov.
10.
19.
speak
advisedly
,
and
the
truth
only
,
when
he
speaketh
,
Prov.
16.
23.
hear
the
voice
of
the
rod
,
and
take
with
reproof
and
correction
,
Prov.
17.
10.
be
loath
to
stumble
any
with
whom
he
converseth
,
Col.
4.
5.
yea
,
and
will
labour
to
gain
them
to
God
,
Prov.
11.
-30.
for
,
he
maketh
true
wisdom
to
consist
in
,
and
to
evidence
it self
by
,
walking
circumspectly
;
Not
as
fools
,
but
as
wise
.
6.
The
lesse
circumspect
and
exact
men
be
in
walking
by
the
rule
of
Gods
Word
,
the
greater
fools
they
are
in
Gods
esteem
(
whatever
the
world
do
think
of
them
)
as
being
not
only
destitute
of
all
the
fore-mentioned
evidences
of
true
wisdom
,
but
having
also
the
contrary
evidences
of
extream
folly
;
See
ye
walk
circumspectly
,
not
as
fools
.
Vers.
16.
Redeeming
the
time
,
because
the
dayes
are
evil
.
THe
Apostle
doth
,
next
,
amplifie
and
illustrate
the
former
precept
,
by
pointing
out
one
thing
,
wherein
this
accurate
and
wise
walking
doth
mainly
consist
,
which
he
doth
therefore
exhort
them
unto
,
even
that
they
would
redeem
the
time
,
that
is
,
close
with
,
and
make
use
of
every
opportunity
and
fit
occasion
of
doing
good
(
for
,
the
word
,
rendred
time
,
doth
properly
signifie
that
nick
of
time
,
which
is
fit
and
opportune
for
doing
any
thing
,
Gal.
6.
10.
)
and
to
use
it
with
more
than
ordinary
diligence
,
yea
,
and
with
the
losse
of
their
own
pleasures
,
ease
and
worldly
profit
,
and
so
in
a
manner
regain
the
time
formerly
lost
by
negligence
,
while
they
should
do
as
much
in
the
present
time
,
as
they
might
have
done
both
in
that
,
and
in
the
time
formerly
mis-spent
,
if
they
had
used
but
ordinary
diligence
:
Even
as
merchants
,
from
whom
the
word
renderd
redeem
is
taken
,
who
use
to
buy
their
commodities
while
the
fit
time
of
buying
lasteth
,
and
having
haply
had
great
losses
,
or
formerly
spent
their
time
idely
or
unthriftily
,
do
dispense
with
their
own
pleasures
and
ease
,
and
by
their
more
than
ordinary
diligence
,
seek
to
redeem
,
and
,
as
it
were
,
to
buy
back
again
the
time
which
is
lost
.
Which
duty
of
redeeming
time
he
doth
inforce
upon
them
,
from
the
evil
of
the
present
times
through
the
wickedness
of
men
,
and
those
manifold
troubles
in
the
times
,
which
were
hanging
over
the
Churches
head
,
and
whereby
all
opportunity
of
doing
good
might
in
a
short
time
be
taken
from
them
,
or
they
from
it
.
See
Eccles.
11.
2.
Joh.
9.
4.
Doct.
1.
As
there
are
some
times
and
seasons
more
fit
and
opportune
than
others
,
for
doing
some
pieces
of
service
to
God
,
and
of
our
duty
to
men
;
So
a
great
part
of
spiritual
wisdom
and
accurate
walking
,
doth
consist
in
diligent
and
timeous
going
about
of
such
duties
,
as
God
doth
call-for
at
that
time
:
and
they
,
who
for
love
to
their
ease
,
profit
,
pleasure
and
credit
,
do
mispend
their
time
,
and
neglect
that
good
one
thing
,
which
God's
glory
and
their
own
salvation
do
call-for
to
be
gone
about
in
the
seasonable
time
,
are
but
inconsiderate
fools
:
for
,
he
sheweth
,
that
circumspect
,
wise
walking
consisteth
in
this
,
even
in
redeeming
the
time
.
2.
As
we
are
naturally
prodigall
and
lavish
in
mispending
of
time
;
So
it
is
no
small
part
of
divine
wisdom
to
regain
,
as
it
were
,
mispent
time
by
double
diligence
,
and
to
buy
it
back
again
,
so
far
as
is
possible
,
by
breaking
off
our
ease
,
our
sleep
,
and
weaning
our selves
from
our
ordinary
and
allowed
recreations
at
other
times
:
for
,
this
command
to
redeem
the
time
,
doth
speak
so
much
.
3.
So
far
should
we
be
from
complying
with
the
evils
of
the
times
,
for
eschewing
the
hatred
,
and
gaining
the
favour
of
wicked
men
in
the
time
,
Hos.
5.
10
,
11.
that
the
abounding
of
sin
and
wickednesse
in
the
time
,
should
make
us
so
much
the
more
conscientious
and
diligent
in
a
profitable
spending
of
the
time
,
and
in
accurate
and
circumspect
walking
,
by
keeping
at
a
great
distance
from
any
thing
that
is
sinfull
in
the
time
,
Rev.
3.
4.
as
knowing
not
only
that
such
evil
times
do
threaten
to
remove
all
opportunity
of
doing
good
from
us
,
or
us
from
it
,
Eccles.
11.
2.
but
also
that
they
carry
alongs
with
them
many
tentations
from
evil
example
,
from
straits
,
from
persecutions
,
Matth
,
24.
24.
which
calleth
for
greater
circumspectnesse
:
besides
,
that
the
dishonour
which
God
getteth
from
many
in
such
times
,
should
make
us
honour
him
the
more
,
Psal.
119.
136.
for
,
he
maketh
the
evils
of
the
times
a
motive
,
not
only
to
redeem
the
time
,
but
also
to
walk
circumspectly
;
For
the
dayes
are
evil
.
4.
Times
cannot
be
so
evil
,
but
Gods
children
may
,
and
will
improve
,
even
the
evil
of
those
times
for
Gods
honour
and
their
own
spirituall
advantage
:
yea
,
and
the
worse
that
times
are
,
in
some
respects
they
find
a
way
to
improve
them
the
more
for
those
ends
:
for
,
Paul
maketh
the
evil
of
those
times
a
spur
to
incite
the
Godly
unto
their
duty
,
while
he
saith
,
Redeeming
the
time
,
for
the
dayes
are
evil
.
Vers.
17.
Wherefore
be
ye
not
unwise
,
but
understanding
what
the
will
of
the
Lord
is
.
IN
the
third
place
he
inferreth
a
conclusion
from
the
evil
of
those
times
,
containing
a
further
amplification
of
the
precept
given
,
ver.
15.
from
the
rule
of
,
or
the
mean
enabling
us
to
,
this
circumspect
walking
,
set
down
both
negatively
and
affirmatively
,
to
wit
,
that
,
seing
the
time
was
evil
and
full
of
snares
,
they
would
not
be
unwise
,
or
without
understanding
in
the
point
of
duty
,
either
for
the
matter
or
manner
of
it
;
but
would
acquaint
themselves
with
God's
will
revealed
in
His
Word
,
whereby
they
might
be
directed
in
relation
to
all
duties
,
dangers
,
snares
,
tentations
and
cases
.
Doct.
1.
The
great
thing
to
be
aimed
at
in
seeking
knowledge
and
understanding
,
is
not
that
we
may
only
know
,
or
be
able
to
jangle
about
questions
,
or
that
we
may
be
known
or
esteemed
of
for
our
knowledge
;
but
that
we
may
practise
,
and
walk
circumspectly
,
according
to
what
is
made
known
unto
us
:
for
,
he
would
have
them
understanding
,
and
knowing
God's
will
,
for
this
end
,
that
they
may
walk
circumspectly
in
those
evil
dayes
,
as
is
clear
from
the
illative
particle
wherefore
:
Wherefore
be
ye
not
unwise
,
but
understanding
,
&c.
2.
No
mother-wit
,
naturall
philosophie
,
or
carnall
wisdom
is
a
sufficient
rule
to
walk
by
in
a
way
acceptable
to
God
,
or
to
convey
us
safely
through
those
rocks
and
snares
,
which
are
spread
for
our
feet
in
evil
times
,
1
Cor.
1.
20
,
21.
and
2.
14.
It
is
only
the
knowledge
revealed
in
His
Word
,
which
is
able
to
reach
this
end
,
as
containing
in
it
a
most
perfect
rule
both
of
faith
and
manners
,
2
Tim.
3.
16
,
17.
for
,
he
would
have
them
,
in
order
to
this
end
,
understanding
what
the
will
of
the
Lord
is
.
3.
There
is
that
in
God's
will
revealed
in
Scripture
,
and
in
no
other
writings
else
,
which
is
sufficient
to
make
a
man
compleatly
wise
unto
salvation
,
and
to
drive
away
those
dark
clouds
of
ignorance
and
folly
,
which
are
in
the
spirit
of
every
man
by
nature
;
there
being
no
other
science
,
or
knowledge
,
which
can
give
a
through
discovery
,
either
of
our
lost
estate
by
nature
,
or
of
the
way
of
our
delivery
from
it
by
a
Redeemer
,
nor
yet
of
that
obedience
in
its
full
extent
,
wherein
our
thankfulnesse
for
a
delivery
consisteth
:
for
,
he
opposeth
those
two
,
Be
not
unwise
,
but
understanding
what
the
will
of
the
Lord
is
.
4.
As
it
ought
to
be
a
Christian
man's
study
to
know
the
will
of
God
revealed
in
Scripture
;
So
this
is
a
subject
,
which
never
will
be
perfectly
known
;
there
being
alwayes
some
new
thing
to
be
learned
of
it
and
from
it
,
even
by
those
who
are
greatest
proficients
in
the
knowledge
of
it
,
Psal.
119.
96.
and
therefore
we
must
be
still
schollers
at
this
school
:
for
,
Paul
setteth
forth
their
studying
to
know
this
subject
,
by
a
word
of
the
present
time
,
implying
it
would
be
a
continued
lasting
work
,
while
he
saith
,
understanding
what
the
will
of
God
is
.
Vers.
18.
And
be
not
drunk
with
wine
,
wherein
is
excesse
:
but
be
filled
with
the
Spirit
:
IN
this
verse
are
other
two
of
those
precepts
,
which
do
belong
to
all
Christians
in
generall
,
first
,
that
they
be
not
drunk
with
wine
:
where
by
wine
is
meaned
all
drink
,
which
maketh
drunk
,
set
forth
in
one
of
its
kinds
,
which
is
most
generally
known
.
And
the
Apostle's
scope
is
not
to
forbid
all
use
of
wine
;
seing
it
may
be
lawfully
used
(
as
all
other
good
creatures
of
God
,
1
Tim.
4.
4.
)
for
health
,
1
Tim.
5.
23.
for
satisfying
thirst
,
Rom.
12.
20.
as
also
for
a
Christian
and
sober
chearing
up
the
naturall
and
vitall
spirits
upon
some
singular
occasion
,
Joh.
2.
8.
Prov.
31.
6.
but
he
condemneth
all
excessive
and
inordinate
use
of
wine
,
when
more
of
it
is
taken
than
either
natural
necessity
calleth-for
,
or
Christian
sober
recreation
and
chearfulnesse
doth
allow
,
and
so
much
as
our
bodies
and
spirits
are
thereby
overcharged
in
some
measure
,
lesse
or
more
,
and
so
rendered
unfit
for
God's
service
,
Luk.
21.
34.
even
although
the
use
of
naturall
reason
be
not
taken
away
by
it
,
Isa.
5.
22.
This
disswasive
from
drunkennesse
is
inforced
from
the
sad
concomitant
and
consequence
of
this
sin
,
called
here
excesse
.
The
word
signifieth
lavish
wasting
,
and
destruction
;
which
wasting
destruction
is
extended
elsewhere
to
the
drunkards
means
,
(
Prov.
23.
21.
)
his
reputation
and
credit
,
(
Hab.
2.
16.
)
his
natural
strength
of
body
(
Prov.
23.
29.
)
his
wit
and
judgement
,
(
Hos.
4.
11.
)
yea
,
and
to
his
soul
for
ever
without
repentance
,
1
Cor.
8.
10.
So
that
this
one
word
hath
a
comprehensive
sum
of
all
those
dreadfull
consequences
,
which
do
accompany
this
one
sin
.
Secondly
,
in
opposition
to
their
being
drunk
with
wine
,
he
exhorteth
them
to
be
filled
with
the
Spirit
of
God
,
to
wit
,
by
labouring
to
have
the
fruits
of
the
Spirit
in
all
goodnesse
,
righteousnesse
and
truth
,
with
joy
,
peace
,
and
the
comfortable
sense
of
His
presence
abounding
in
them
in
a
rich
and
copious
measure
.
Doct.
1.
Christians
,
as
in
all
other
things
,
so
in
their
eating
and
drinking
must
be
ruled
by
the
Word
,
and
neither
by
their
own
appetite
,
Prov.
23
,
1
,
2.
nor
the
pleasure
of
others
,
Hos.
7.
5.
for
,
he
prescribeth
a
rule
for
their
drinking
;
Be
not
drunk
with
wine
,
saith
he
.
2.
So
pernicious
,
and
perverse
is
our
naturall
corruption
,
that
those
things
,
which
God
hath
given
to
man
for
his
help
and
good
,
are
perverted
by
it
,
for
bringing
about
his
hurt
,
both
in
soul
and
body
,
and
outward
estate
:
for
,
wine
,
which
is
given
for
health
and
glading
the
heart
of
man
,
(
Psal.
104.
15.
)
is
abused
to
drunkennesse
,
and
consequently
to
God's
dishonour
,
and
the
man
's
own
prejudice
:
so
much
is
supponed
,
while
he
saith
,
Be
not
drunk
with
wine
.
3.
There
is
no
sin
more
inconsistent
with
wise
,
circumspect
and
conscientious
spending
of
time
,
than
the
sin
of
immoderate
drinking
is
.
Experience
sheweth
it
consumeth
time
,
casteth
open
doors
to
all
wickednesse
;
burieth
shame
,
which
keepeth
many
from
vice
;
and
transformeth
a
man
to
a
very
beast
,
so
that
he
neither
knoweth
nor
careth
what
he
doth
;
it
is
the
mother
of
strifes
and
lust
;
driveth
to
stealing
,
lying
,
swearing
,
and
what
not
?
for
,
in
opposition
to
the
duty
of
walking
circumspectly
and
redeeming
the
time
,
he
mentioneth
this
sin
of
drunkennesse
and
forbiddeth
it
;
And
be
not
drunk
with
wine
,
saith
he
.
4.
Such
is
the
tyrannie
of
this
sin
,
that
where
it
is
once
given
way
to
,
it
carrieth
a
man
headlongs
in
the
service
of
it
,
so
that
he
valueth
no
losse
,
whether
of
credit
,
means
,
body
,
or
soul
,
if
he
may
get
his
bea●tly
appetite
satisfied
:
for
,
Paul
supponeth
many
were
given
to
this
sin
,
though
therein
was
excesse
,
or
destruction
,
and
losse
of
all
the
forementioned
good
things
following
upon
it
,
while
he
saith
,
wherein
,
or
in
which
being
drunk
or
in
which
drunkenness
there
is
excess
,
or
losse
and
destruction
.
5.
Though
a
gracious
person
may
through
infirmity
slip
into
this
sin
of
drunkennesse
,
Gen.
19.
32
,
33.
yet
a
drunken
course
of
life
cannot
consist
with
a
mans
having
the
spirit
of
grace
in
any
plentifull
measure
;
seing
He
is
a
spirit
of
temperance
,
chastity
and
moderation
,
Gal.
5.
23.
and
not
of
excesse
:
for
,
the
adversative
particle
but
,
implyeth
an
opposition
betwixt
those
two
,
drunkennesse
,
and
enjoying
the
presence
of
the
Spirit
of
God
;
Be
not
drunk
with
wine
—
but
be
filled
with
the
Spirit
.
6.
We
ought
not
to
rest
upon
,
and
content
our selves
with
,
a
small
measure
of
the
graces
of
Gods
Spirit
,
but
are
to
endeavour
to
be
filled
with
them
,
and
to
have
the
Spirit
of
God
dwelling
richly
in
us
,
by
actuating
all
our
graces
,
Cant.
4.
16.
and
adding
one
degree
of
grace
unto
another
;
2
Pet.
3.
18.
for
,
he
commandeth
them
not
only
to
have
,
but
to
be
filled
with
the
Spirit
.
7.
What
even
fleshly
sinfull
pleasure
a
man
doth
find
,
or
imagineth
to
find
from
any
sinfull
course
,
the
same
,
and
much
more
is
to
be
had
in
a
spirituall
and
divine
manner
in
the
way
of
grace
:
and
particularly
,
a
copious
plentifull
measure
of
the
spirit
of
grace
doth
work
the
like
effects
spiritually
,
which
wine
immoderately
taken
doth
bodily
;
It
filleth
the
soul
with
joy
and
gladnesse
,
Psal.
4.
7.
It
maketh
a
man
forget
his
former
miseries
,
Job
11.
16.
it
enlargeth
his
heart
,
louseth
his
tongue
,
and
maketh
him
eloquent
in
setting
forth
the
Lords
praises
.
Luk.
1.
67.
68.
for
,
he
recommendeth
unto
them
to
be
filled
with
the
spirit
,
as
a
remedy
against
their
filling
themselves
with
wine
,
and
calleth
the
one
a
filling
,
or
ebriety
and
drunkennesse
,
to
wit
,
in
a
spiritual
sense
,
as
well
as
the
other
,
in
a
bodily
sense
,
because
of
the
likenesse
of
effects
betwixt
them
.
Vers.
19.
Speaking
to
your selves
in
Psalms
,
and
Hymnes
,
and
spirituall
songs
,
singing
and
making
melody
in
your
heart
to
the
Lord
.
THis
last
precept
is
illustrated
,
and
the
duty
enjoyned
thereby
recommended
from
two
things
,
wherein
this
fill
of
the
spirit
,
and
of
spirituall
joy
flowing
from
it
,
should
and
will
vent
it self
,
which
he
proponeth
also
in
way
of
precept
.
His
scope
wherein
mainly
,
is
,
to
teach
them
,
and
us
in
them
,
how
we
ought
to
carry
our selves
in
our
times
of
mirth
and
gladnesse
.
The
first
of
those
two
things
is
in
this
verse
,
to
wit
,
melodious
and
artificiall
singing
of
praises
unto
God
:
where
he
expresseth
,
first
,
the
act
of
singing
in
three
words
,
speaking
,
singing
,
and
making
melody
.
By
all
which
is
meaned
an
intelligible
,
artificiall
,
and
melodious
tuning
of
the
voice
,
together
with
an
answerable
orderly
motion
of
the
understanding
and
affections
within
,
going
along
with
the
matter
which
is
sung
.
Secondly
,
An
inferiour
,
and
subordinate
end
to
be
aimed
at
in
singing
,
even
our
mutuall
edification
,
while
he
saith
,
Speaking
to
your selves
,
or
,
one
to
another
:
for
,
it
is
the
same
word
,
which
is
chap.
4.
32.
and
Col.
3.
16.
Thirdly
,
He
expresseth
the
matter
to
be
sung
,
in
three
words
,
the
very
titles
which
are
given
to
David's
Psalms
,
and
other
scriptural
Songs
:
and
though
there
be
some
difference
among
Interpreters
about
the
kind
of
Songs
,
which
are
expressed
by
every
one
of
those
in
particular
;
yet
the
most
received
and
probable
opinion
is
,
that
by
Psalms
are
meaned
all
holy
Songs
in
generall
of
whatsoever
argument
,
whether
they
contain
prayers
,
praises
,
complaints
,
deprecations
,
prophesie
,
history
,
or
a
purpose
mixt
of
all
those
;
and
by
Hymnes
are
meaned
speciall
songs
of
praise
to
God
;
and
by
songs
,
a
certain
kind
of
Hymnes
,
expressing
the
praises
of
God
for
some
of
His
noble
acts
,
great
and
wonderfull
beyond
others
.
And
those
Songs
he
calleth
spirituall
(
which
epithet
is
to
be
extended
to
the
Psalms
and
Hymnes
also
)
as
being
framed
by
the
Spirit
of
God
,
containing
spirituall
and
heavenly
purpose
,
and
requiring
the
assistance
of
God's
Spirit
and
a
spiritual
frame
of
heart
for
singing
them
aright
;
and
this
in
opposition
to
the
obscene
,
filthy
,
and
fleshly
songs
of
carnall
men
and
drunkards
.
And
fourthly
,
he
sheweth
the
chief
thing
to
be
made
use
of
,
and
employed
as
an
instrument
in
singing
,
to
wit
,
not
so
much
the
lips
,
tongue
,
and
outward
voice
,
(
though
those
be
also
necessary
in
singing
,
Act.
16.
25.
)
as
the
heart
,
which
then
is
made
use
of
in
singing
,
when
our
heart
goeth
along
with
the
voice
,
so
,
as
we
understand
(
1
Cor.
14.
15.
)
and
be
intent
upon
the
purpose
,
(
Psal.
57.
7.
)
and
our
affections
be
stirred
and
suitably
affected
with
it
,
Psal.
98.
4.
And
lastly
,
he
sheweth
the
great
end
,
to
which
all
our
songs
ought
to
be
directed
,
even
to
the
Lord
;
the
glorifying
,
and
praising
of
Him
,
being
not
only
the
remote
scope
of
singing
,
as
it
is
of
all
other
ordinances
,
and
ought
to
be
of
all
our
actions
,
1
Cor.
10.
31.
but
its
proper
and
immediate
scope
;
so
that
the
heart
in
singing
ought
to
be
actually
taken
up
with
the
thoughts
of
praise
of
God
,
arising
from
the
consideration
of
the
purpose
which
we
sing
.
Besides
what
I
have
already
observed
upon
a
parallel
place
,
Col.
3.
-16.
Learn
hence
,
1.
The
duty
of
singing
Psalms
and
spirituall
Songs
,
is
not
astricted
and
limited
to
only
one
in
the
Congregation
,
or
to
some
certain
orders
of
men
,
the
rest
being
silent
,
but
is
enjoyned
to
all
the
Lords
people
,
even
all
the
members
of
the
Church
:
for
,
Paul
maketh
the
command
to
sing
,
of
equal
extent
with
that
other
of
being
filled
with
the
spirit
,
ver.
18.
Speaking
to
your selves
in
Psalms
and
Hymnes
,
&c.
saith
he
.
2.
That
we
may
go
about
this
worship
of
singing
praises
to
God
acceptably
,
it
is
necessary
that
we
be
filled
with
the
Spirit
and
have
a
rich
and
copious
measure
of
His
presence
and
assistance
,
though
not
to
compose
new
songs
:
for
,
he
pointeth
at
scripturall
Songs
,
as
the
most
fitting
purpose
to
be
sung
,
under
the
titles
of
Psalms
,
Hymnes
,
and
spirituall
songs
;
yet
that
we
may
be
enabled
to
choose
the
fittest
songs
for
the
present
occasion
,
and
sing
them
with
such
a
spirituall
,
elevated
frame
of
heart
,
as
such
a
divine
and
heavenly
piece
of
worship
requireth
;
for
he
saith
,
be
filled
with
the
spirit
,
speaking
to
your selves
in
Psalms
,
and
Hymnes
,
and
spiritual
songs
.
3.
As
even
the
children
of
God
,
when
they
have
gotten
a
full
draught
of
joy
,
peace
,
and
other
sweet
fruits
of
the
Spirit
of
God
,
are
not
above
the
hazard
of
venting
their
joy
,
by
falling
out
in
fits
of
carnall
lightnesse
;
So
there
is
nothing
,
which
the
childe
of
God
ought
more
to
advert
unto
,
than
how
to
carry
aright
when
his
cup
is
full
according
to
his
hearts
wish
:
and
in
order
hereto
,
would
expresse
his
joy
in
the
praises
of
God
;
lest
by
doing
otherwise
,
and
giving
way
to
lightnesse
of
carriage
or
expressions
,
in
that
case
he
provoke
the
Spirit
of
God
to
withdraw
from
him
,
Eph.
4.
30.
for
,
therefore
doth
he
command
them
being
filled
with
the
Spirit
to
vent
their
joy
,
by
speaking
to
one
another
in
Psalms
,
and
Hymnes
,
and
spiritual
songs
.
4.
As
the
Lord
hath
provided
Songs
and
Psalms
to
be
sung
by
us
of
diverse
arguments
,
containing
purpose
suitable
for
every
condition
we
can
readily
fall
under
;
So
we
ought
to
make
such
use
of
that
variety
,
as
to
make
choice
of
those
Psalms
for
our
present
singing
,
which
are
most
fit
for
the
present
occasion
:
for
,
as
is
said
,
the
titles
here
given
,
do
relate
to
the
severall
purposes
,
which
are
set
forth
in
spiritual
songs
;
all
of
which
are
to
be
sung
,
as
God
by
His
present
dealing
with
His
Church
,
or
our selves
shall
require
;
Speaking
in
Psalms
,
and
Hymnes
,
and
spirituall
songs
.
5.
In
singing
of
Psalms
to
God
,
there
must
be
an
inward
harmony
,
and
musicall
melody
in
the
soul
and
heart
,
as
well
as
in
the
tongue
:
yea
,
the
chief
melody
which
soundeth
most
sweetly
unto
God
,
is
that
of
the
soul
and
heart
;
and
therefore
the
outward
delighting
of
the
ears
is
to
be
taken
no
further
notice
of
,
than
it
serveth
to
make
the
purpose
we
sing
,
work
the
more
effectually
upon
the
heart
:
for
,
he
saith
,
singing
and
making
melody
in
the
heart
:
what
this
melody
of
the
heart
is
,
was
shown
in
the
exposition
.
Vers.
20.
Giving
thanks
alwayes
for
all
things
unto
God
and
the
Father
,
in
the
name
of
our
Lord
Jesus
Christ
.
HEre
is
the
second
thing
,
wherein
our
being
filled
with
the
Spirit
,
should
,
and
will
vent
it self
,
even
in
giving
of
thanks
,
or
in
a
sensible
acknowledgement
of
favours
received
,
and
in
expressing
our
sense
of
them
,
whether
by
word
or
work
to
the
praise
of
the
bestower
.
Which
duty
is
amplified
,
1.
from
the
time
,
when
it
ought
to
be
discharged
,
alwayes
,
and
at
all
times
:
not
as
if
we
were
to
be
alwayes
,
and
without
intermission
in
the
actuall
exercise
of
this
duty
of
formall
and
direct
thanksgiving
;
(
seing
there
are
other
necessary
duties
which
sometimes
must
divert
us
from
it
)
but
because
our
whole
life
ought
to
be
according
to
the
will
of
God
,
and
consequently
a
reall
expression
of
our
thankfulnesse
to
Him
;
and
because
we
are
not
to
omit
any
occasion
,
when
it
offereth
,
of
formal
and
direct
thanksgiving
to
God
expressed
in
words
,
flowing
from
the
inward
sense
and
feeling
of
our
hearts
,
as
they
are
said
to
do
a
thing
alwayes
,
who
do
it
upon
all
due
occasions
.
See
2
Sam.
9.
13.
Secondly
,
from
the
matter
,
for
which
we
are
to
give
thanks
,
for
all
things
,
whether
spirituall
or
temporall
,
prosperous
or
adverse
;
for
,
God
maketh
all
things
,
even
those
which
are
adverse
,
work
together
for
the
good
of
such
as
love
Him
,
Rom.
8.
28.
yea
,
He
punisheth
lesse
than
our
iniquities
deserve
,
Ezra
9.
13.
and
maketh
saddest
corrections
to
afford
most
necessary
and
profitable
instructions
,
Psal.
94.
12.
and
119.
71.
so
that
there
is
ground
of
thanksgiving
,
even
for
those
.
Thirdly
,
from
the
party
to
whom
this
duty
is
to
be
discharged
,
unto
God
and
the
Father
.
See
upon
Col.
3.
ver.
17.
doct.
3.
And
,
fourthly
,
from
the
party
through
whom
,
Jesus
Christ
,
by
the
vertue
of
whose
merit
and
satisfaction
(
which
are
His
name
whereby
He
is
known
)
we
are
not
only
inabled
to
go
about
our
duty
,
Philip.
4.
13.
but
also
all
our
spiritual
performances
,
whether
of
prayer
or
thanksgiving
,
are
acceptable
and
well-pleasing
unto
God
,
Eph.
1.
6.
Doct.
1.
The
more
a
man
doth
find
his
heart
disposed
to
give
thanks
to
God
at
all
times
,
and
for
all
things
,
even
for
those
things
wherein
divine
dispensation
goeth
crosse
to
his
own
affections
,
he
may
the
more
certainly
conclude
that
he
hath
the
saving
work
of
Gods
Spirit
in
him
in
a
copious
measure
;
and
the
more
apt
we
are
to
mistake
,
repine
and
murmure
at
Gods
dealing
,
and
so
to
wast
our
spirits
in
heartlesse
complaints
,
there
is
the
lesse
evidence
of
a
gracious
work
of
Gods
Spirit
in
us
,
at
least
in
any
great
measure
:
for
,
he
maketh
giving
of
thanks
alwayes
for
all
things
,
an
effect
of
being
filled
with
the
Spirit
.
2.
So
firm
,
so
calm
and
composed
is
that
man's
state
and
inward
frame
of
heart
,
who
hath
his
soul
replenished
with
a
rich
measure
of
the
saving
work
of
Gods
Spirit
,
that
nothing
can
fall
out
so
crosse
unto
him
,
but
,
he
may
see
the
hand
of
God
working
for
good
to
him
in
it
,
and
consequently
be
kept
in
perfect
peace
,
and
a
joyful
frame
of
heart
,
expressing
it self
in
giving
of
thanks
to
God
,
notwithstanding
of
it
,
yea
and
for
it
:
for
,
he
sheweth
,
the
man
filled
with
the
Spirit
,
may
attain
to
this
fixed
frame
of
heart
,
even
to
be
giving
thanks
alwayes
for
all
things
unto
God
.
3.
Spiritual
exercises
,
especially
that
of
giving
thanks
,
are
such
,
that
,
being
rightly
gone
about
,
frequency
in
them
doth
not
beget
satiety
and
loathing
,
but
rather
a
greater
delight
to
continue
in
them
;
so
that
the
more
we
are
acquainted
with
them
,
the
more
we
love
them
:
for
,
otherwise
this
command
of
giving
thanks
alwayes
,
should
never
receive
obedience
.
4.
So
steadable
and
usefull
is
a
cheery
and
thankful
frame
of
heart
unto
a
Christian
,
that
it
bringeth
meat
out
of
the
eater
,
encouragement
from
matter
of
discouragement
,
and
taketh
occasion
to
lift
it self
up
in
the
praises
of
God
,
even
from
these
things
which
are
matter
of
down-casting
and
heartlesse
drouping
unto
others
:
for
,
a
thankful
heart
will
give
thanks
alwayes
and
for
all
things
,
even
for
adverse
and
crosse
dispensations
.
5.
Though
we
are
bound
to
give
thanks
unto
men
for
favours
received
,
as
unto
instruments
of
Gods
good
providence
towards
us
,
Col.
3.
-15.
yet
,
religious
thanksgiving
is
only
due
unto
God
,
as
implying
an
eying
of
Him
to
whom
we
give
thanks
,
as
the
supream
fountain
and
author
of
the
favour
received
,
having
sufficiency
in
Himself
,
and
receiving
nothing
from
any
other
,
1
Chron.
29.
14.
and
implying
also
a
religious
subjection
of
the
whole
man
,
both
in
soul
and
body
,
unto
his
benefactour
,
in
evidence
of
a
thankfull
heart
,
1
Cor.
6.
20.
for
,
the
Apostle
,
speaking
of
this
religious
thanksgiving
,
will
have
it
ascribed
to
God
only
;
Giving
thanks
unto
God
and
the
Father
.
6.
That
we
may
imploy
Jesus
Christ
aright
,
whether
for
furniture
and
through-bearing
in
duty
,
or
for
acceptation
of
our
performances
by
God
,
it
is
most
conducing
and
necessary
that
we
so
take
Him
up
,
as
He
is
made
known
by
the
Word
in
His
Person
,
Nature
and
Offices
,
and
accordingly
close
with
Him
by
faith
,
as
ours
,
whereby
,
our
faith
being
acted
in
Him
with
relation
to
our
state
and
persons
,
upon
undoubted
grounds
,
we
may
find
more
easie
work
to
act
faith
in
Him
for
furniture
to
such
a
particular
duty
,
or
for
acceptation
to
it
when
it
is
performed
:
for
,
Paul
seemeth
to
imply
so
much
,
while
,
teaching
them
to
act
faith
in
Christ
for
through-bearing
and
acceptation
in
this
duty
of
thanksgiving
,
he
doth
hold
Him
forth
not
only
under
His
titles
of
Lord
and
Jesus
and
Christ
,
which
do
imply
His
distinct
Natures
,
with
the
unity
of
His
Person
,
and
His
threefold
Office
,
to
which
He
was
anoynted
,
(
See
upon
chap.
1.
ver.
17.
doct.
6.
)
but
also
maketh
mention
of
His
Name
,
which
expresseth
whatever
other
thing
is
revealed
of
Him
,
and
whereby
especially
He
is
made
known
;
and
withall
appropriateth
Christ
unto
himself
,
teaching
them
to
do
the
like
upon
grounds
of
knowledge
of
what
He
is
,
while
he
saith
,
in
the
name
of
our
Lord
Jesus
Christ
.
Vers.
21.
Submitting
your selves
one
to
another
in
the
fear
of
God
.
THe
Apostle
(
having
from
chap.
4.
ver.
1.
exhorted
unto
such
duties
,
as
belong
to
all
Christians
in
general
,
of
whatsoever
rank
or
station
)
doth
now
,
in
the
second
part
of
this
Chapter
,
exhort
to
those
duties
which
belong
to
Christians
,
as
they
are
members
of
families
.
And
,
first
,
in
this
verse
to
make
way
from
the
former
purpose
to
that
which
followeth
,
he
doth
premit
a
general
exhortation
unto
all
,
whether
superiors
or
inferiors
,
to
be
mutually
subject
one
to
another
:
where
,
submission
,
or
subjection
,
is
taken
,
not
strictly
for
that
which
is
the
root
of
obedience
in
inferiors
towards
superiors
,
as
ver.
22.
but
generally
,
for
that
service
of
love
which
every
one
oweth
to
another
for
their
mutuall
good
and
advantage
in
their
severall
stations
.
See
upon
Gal.
5.
ver.
13.
And
it
is
called
submission
to
our
neighbour
;
because
it
is
not
sufficient
that
we
simply
do
the
commanded
dutie
unto
him
,
except
our
so
doing
flow
from
a
principle
of
love
to
him
,
and
that
we
actually
intend
therein
his
good
and
advantage
;
and
because
it
must
be
done
with
condescendency
of
spirit
and
stouping
,
seing
our
proud
and
lofty
spirits
do
look
upon
every
duty
towards
our
neighbour
,
as
below
them
.
And
he
addeth
in
the
fear
of
God
:
which
containeth
1.
a
motive
to
the
duty
,
this
mutuall
submission
and
stouping
unto
all
those
duties
,
which
we
owe
one
to
another
,
being
an
evidence
of
a
man's
fearing
God
,
Gen.
42.
18.
and
,
2.
the
right
fountain
,
from
whence
this
submission
should
flow
;
for
,
then
do
we
our
duty
towards
others
acceptably
,
and
as
we
ought
,
when
our
so
doing
floweth
from
the
fear
and
awe
of
God
,
Col.
3.
-22
:
and
,
3.
the
rule
and
measure
of
this
submission
,
there
being
none
bound
to
submit
himself
to
please
his
neighbour
further
than
is
consisting
with
that
subjection
and
obedience
which
he
oweth
unto
God
,
Act.
5.
29.
Doct.
1.
We
are
not
,
under
pretence
of
going
about
the
duties
of
Gods
immediate
worship
,
to
neglect
those
other
duties
of
our
particular
callings
,
and
which
we
owe
to
man
in
our
several
stations
:
God
alloweth
time
for
both
,
we
are
to
take
time
for
both
;
and
conscientious
regard
of
the
one
and
of
the
other
,
are
most
consistent
:
for
,
the
Apostle
enjoyneth
both
the
former
,
and
latter
sort
of
duties
,
as
it
were
with
one
breath
,
which
is
clear
from
the
grammatical
construction
of
the
words
;
Giving
thanks
alwayes
—
submitting
your
selvet
one
to
another
.
Yea
,
secondly
,
The
consciencious
discharging
of
those
duties
which
we
owe
to
our
neighbour
in
our
several
stations
,
in
a
way
acceptable
to
God
,
doth
call
for
,
and
argue
a
copious
measure
of
,
the
saving
work
of
Gods
Spirit
in
the
heart
no
lesse
than
those
other
duties
of
Gods
worship
and
service
:
for
,
this
verse
dependeth
upon
,
and
is
constructed
with
ver.
18.
Be
filled
with
the
Spirit
—
submitting
your selves
.
3.
There
are
none
living
,
whom
God
alloweth
to
live
only
to
themselves
;
but
all
are
bound
to
lay
out
themselves
in
their
respective
imployments
for
the
good
and
behoof
of
others
;
even
superiors
for
the
good
of
inferiors
:
for
,
this
command
is
given
to
all
without
exception
;
Submitting
your selves
one
to
another
.
4.
As
God
hath
tyed
us
not
to
live
to
our selves
only
,
but
also
to
others
,
whose
good
we
are
to
aim
at
in
our
place
and
station
;
So
,
for
a
recompence
,
and
that
there
may
be
a
kind
of
equality
,
He
hath
tyed
those
others
to
live
also
unto
us
,
and
one
way
or
other
to
be
forth-coming
for
our
good
and
advantage
:
for
,
the
command
and
obligation
founded
upon
it
,
is
reciprocal
;
Submitting
your selves
one
to
another
.
5.
Where
the
fear
of
God
is
rooted
in
the
heart
,
it
will
make
a
man
conscientiously
carefull
and
tender
of
his
duty
towards
man
,
so
that
he
will
not
only
do
his
duty
,
but
also
do
it
from
a
right
principle
and
motive
,
and
so
do
as
he
will
not
overdo
,
by
displeasing
God
,
while
he
goeth
about
to
please
men
:
for
,
he
holdeth
forth
the
fear
of
God
,
as
the
fountain
,
motive
and
rule
of
that
submission
which
is
here
enjoyned
;
Submitting
one
to
another
in
the
fear
of
God
.
Vers.
22.
Wives
,
submit
your selves
unto
your
own
husbands
,
as
unto
the
Lord
.
THe
Apostle
cometh
now
to
presse
those
particular
duties
,
which
are
incumbent
to
every
member
of
a
compleet
Family
.
And
,
being
to
begin
with
the
duties
of
husbands
and
wives
,
he
doth
in
the
first
place
exhort
wives
to
their
dutie
,
to
wit
,
that
part
of
it
,
which
is
peculiar
to
them
,
passing-by
those
other
duties
which
are
common
to
them
with
their
husbands
,
as
love
,
(
Tit.
2.
4.
Col.
3.
19.
)
communion
of
body
and
goods
,
(
1
Cor.
7.
4.
)
dwelling
together
,
(
1
Pet.
3.
7
-
)
bearing
mutually
with
one
anothers
infirmities
,
Gal.
6.
2.
These
duties
then
peculiar
to
the
wives
,
are
here
briefly
summed
up
in
this
one
word
of
submission
,
properly
and
strictly
so
called
:
and
it
supposeth
somewhat
in
the
wife
,
to
wit
,
a
reverend
esteem
of
her
husband
,
as
the
root
of
this
submission
,
spoken
of
,
ver.
33.
to
be
evidenced
in
her
respective
speaking
to
him
,
and
of
him
,
1
Pet.
3.
6.
and
it
expresseth
somewhat
,
to
wit
,
the
obedience
of
the
wife
to
her
husband
in
things
lawfull
,
flowing
from
reverence
and
submission
of
mind
,
1
Pet.
3.
5
,
6.
It
implyeth
also
somewhat
,
as
consequentiall
to
that
state
of
subjection
,
wherein
the
wife
is
placed
,
even
the
exercise
of
several
vertues
,
as
that
she
be
a
keeper
at
home
,
Tit.
2.
5.
an
active
promotter
of
her
husband's
and
her
own
affairs
,
especially
within
doors
,
Prov.
31.
13
,
&c.
that
she
evidence
shamefastnesse
,
sobriety
and
submission
in
her
moderate
speech
,
in
her
grave
and
affable
deportment
,
and
in
rendering
her self
teachable
in
those
things
wherein
she
shall
be
instructed
by
her
husband
,
1
Tim.
2.
9
,
10
,
11
,
12.
Now
,
this
submission
of
the
wives
,
is
explained
,
first
,
from
the
party
to
whom
they
owe
it
,
to
wit
,
their
own
husbands
,
even
though
they
should
come
short
of
others
in
knowledge
,
wisdom
,
and
every
other
thing
,
which
doth
deserve
it
,
1
Sam.
25.
17.
And
,
2.
from
the
manner
,
motive
and
rule
of
their
submissive
obedience
,
while
he
saith
,
as
unto
the
Lord
,
to
wit
,
Christ
,
expresly
spoken
of
,
ver.
23.
For
,
1.
It
must
not
be
constrained
and
feigned
,
but
willing
and
sincere
,
resembling
so
far
,
at
least
,
that
subjection
which
they
owe
to
the
Lord
Christ
:
for
,
though
the
comparative
particle
as
,
doth
not
hold
forth
an
equality
in
all
things
;
yet
it
pointeth
at
a
similitude
and
likenesse
in
some
things
.
2.
It
must
not
flow
from
a
natural
principle
only
of
law
,
custome
,
or
desire
of
preventing
domestick
broyles
;
but
from
conscience
of
duty
to
the
Lord
Christ
,
and
from
respect
to
His
ordinance
,
who
hath
so
appointed
.
And
,
thirdly
,
it
must
be
only
in
things
lawfull
,
and
no
wayes
contrary
to
that
submissive
obedience
,
which
they
owe
to
Him
.
Doct.
1.
As
the
right
ordering
of
Families
doth
conduce
much
to
the
advancing
of
Religion
and
Policy
;
(
combination
in
Families
being
the
foundation
of
all
other
societies
)
So
the
good
and
orderly
conversation
of
husband
and
wife
,
is
of
great
concernment
for
advancing
piety
and
godlinesse
among
all
the
other
members
of
the
Family
:
for
,
as
the
Apostle
presseth
much
those
duties
which
belong
to
Christians
,
as
they
are
members
of
Families
;
so
he
doth
begin
with
the
duties
of
husband
and
wife
.
Wives
,
submit
your selves
.
2.
When
we
are
to
deal
with
persons
of
several
estates
and
conditions
,
and
to
inform
and
presse
upon
them
their
respective
duties
,
we
are
to
begin
with
the
inferiours
,
rather
than
the
superiours
;
because
their
duty
,
through
the
subjection
which
is
in
it
,
is
more
difficile
,
and
being
made
conscience
of
,
is
a
strong
motive
unto
the
Superiour
to
go
about
his
dutie
in
like
manner
:
for
therefore
the
Apostle
,
in
pressing
duties
upon
those
three
pairs
,
which
are
in
every
compleat
Family
,
doth
alwayes
begin
with
the
inferiour
first
,
as
here
,
Wives
,
submit
your selves
.
3.
The
great
and
main
duty
which
a
wife
,
as
a
wife
,
ought
to
learn
,
and
so
learn
as
to
practise
it
,
is
to
be
subject
to
her
own
husband
,
so
that
what
ever
wives
be
otherwise
for
parts
,
for
birth
,
for
beauty
,
for
thrift
,
for
breeding
,
if
this
be
inlaking
,
they
want
their
chief
ornament
,
are
dishonourable
to
God
,
and
a
disgrace
to
their
husbands
;
for
,
Paul
doth
hold
it
forth
as
their
great
lesson
,
and
the
sum
of
all
their
duty
;
Wives
,
submit
your selves
unto
your
own
husbands
.
4.
There
is
no
wife
,
what
ever
be
her
birth
,
parts
,
or
any
other
priviledge
,
who
is
exempted
from
this
ty
of
subjection
to
her
own
husband
.
The
law
of
nature
,
God's
ordinance
,
and
her
own
voluntary
covenant
,
do
bind
her
to
it
;
for
,
he
speaketh
indefinitely
to
all
wives
;
submit
your selves
.
5.
There
is
not
any
husband
,
to
whom
this
honour
of
submission
from
his
own
wife
is
not
due
;
no
personall
infirmity
,
frowardnesse
of
nature
,
no
,
nor
errour
in
the
point
of
Religion
doth
deprive
him
of
it
,
1
Cor.
7.
13.
for
,
he
speaketh
indefinitely
also
of
husbands
;
Wives
,
submit
your selves
unto
your
own
husbands
.
6.
A
wife
can
never
discharge
her
duty
in
any
measure
of
conscientious
tendernesse
towards
her
husband
,
except
she
have
an
high
esteem
of
the
Lord
Christ
,
and
be
in
the
first
place
subject
unto
Him
;
that
so
from
love
to
Him
she
may
subject
her self
to
her
husband
,
not
going
without
those
bounds
of
submission
,
which
are
consistent
with
her
love
to
Christ
:
for
,
while
he
biddeth
submit
themselves
unto
their
husbands
,
as
unto
Christ
,
he
supposeth
they
had
submitted
to
Christ
already
,
and
speaketh
to
them
as
such
.
Vers.
23.
For
the
husband
is
the
head
of
the
wife
,
even
as
Christ
is
the
head
of
the
Church
:
and
he
is
the
saviour
of
the
body
.
THe
Apostle
doth
,
next
,
enforce
this
duty
of
submissive
obedience
upon
wives
,
from
the
ordinance
of
God
,
who
hath
made
the
husband
to
be
an
head
to
his
wife
:
which
similitude
of
an
head
,
taken
from
a
naturall
or
politick
body
,
implyeth
,
first
,
the
husbands
eminency
by
reason
of
his
sex
,
the
woman
being
the
weaker
vessel
,
1
Pet.
3.
-
7
-
and
made
for
the
man
(
to
wit
,
an
helper
to
him
,
Gen.
2.
18.
)
and
the
man
not
for
the
wife
,
1
Cor.
11.
9.
as
the
head
is
more
eminent
than
the
body
.
2.
It
implyeth
the
husbands
power
and
authority
of
government
over
his
wife
,
as
the
head
hath
power
over
the
body
to
rule
and
direct
it
:
in
which
respect
the
man
is
called
the
image
of
God
in
a
sense
peculiar
to
himself
,
which
agreeth
not
to
the
woman
,
1
Cor.
11.
7.
And
,
it
implyeth
,
thirdly
,
that
ordinarily
men
are
,
at
least
should
be
,
endued
with
a
greater
measure
of
knowledge
,
prudence
and
other
parts
,
which
they
are
to
employ
for
the
behoof
of
their
wives
,
1
Cor.
14
,
35.
even
as
the
head
is
the
seat
of
wisdom
,
knowledge
,
nerves
and
senses
,
sending
down
influence
for
sense
and
motion
to
all
the
members
:
upon
all
which
grounds
,
women
ought
in
reason
to
be
subject
to
their
husbands
.
Which
argument
he
doth
illustrate
and
enforce
from
the
similitude
of
Christs
headship
over
the
Church
(
whereof
see
chap.
1.
ver.
22
)
so
that
wives
ought
to
submit
themselves
,
because
God
will
have
some
resemblance
of
Christs
authority
over
the
Church
held
forth
in
the
husbands
authority
over
the
wife
.
I
say
,
some
resemblance
only
:
for
,
the
comparative
particle
as
,
holdeth
forth
not
an
equality
,
but
a
similitude
and
likenesse
,
and
in
some
things
only
,
betwixt
Christs
headship
over
the
Church
,
and
the
husbands
over
the
wife
,
even
in
those
things
,
which
I
presently
shew
are
implyed
in
the
husbands
headship
,
which
are
some
shaddows
only
of
that
eminency
,
power
and
fulnesse
of
grace
and
perfections
,
which
are
in
our
head
Christ
.
But
besides
those
,
the
Apostle
doth
here
expresse
one
thing
,
wherein
this
resemblance
doth
also
hold
to
wit
,
that
Christ
,
as
head
,
is
the
Saviour
of
the
body
,
thereby
implying
,
that
as
Christs
dominion
over
the
Church
,
His
body
,
doth
tend
to
,
and
is
exercised
in
procuring
and
bringing
about
the
Churches
good
and
salvation
;
So
the
husbands
authority
and
eminency
are
given
him
for
the
like
end
,
even
to
procure
the
good
and
safety
of
his
wife
,
in
defending
her
from
injuries
,
(
1
Sam.
30.
18.
)
providing
for
her
,
(
1
Tim.
5.
8.
)
directing
her
in
things
necessary
,
&c.
1
Cor.
14.
35.
and
therefore
the
wife
,
upon
this
consideration
also
,
ought
to
subject
her self
;
seing
the
husbands
power
and
authority
over
her
are
given
for
her
good
.
Besides
those
doctrines
,
which
the
Text
thus
explained
doth
expresly
hold
forth
,
we
may
gather
these
consequences
from
it
,
1.
It
is
not
sufficient
that
wives
do
subject
themselves
to
their
husbands
from
respect
to
their
own
peace
,
ease
,
credit
,
or
to
any
thing
of
that
sort
;
but
their
subjection
ought
to
flow
from
the
conscience
of
,
and
respect
to
that
state
and
dignity
wherein
God
hath
placed
their
husbands
above
them
,
so
that
their
personall
infirmities
do
not
prevail
so
much
to
make
them
despise
them
,
as
the
dignity
of
their
state
to
beget
respect
,
reverence
and
obedience
towards
them
:
for
,
Paul
enforceth
such
a
subjection
,
as
floweth
from
this
ground
,
while
he
saith
,
for
the
husband
is
the
head
of
the
wife
.
2.
There
is
no
society
,
though
never
so
strictly
tied
together
with
strongest
bonds
,
which
can
comfortably
subsist
,
and
keep
together
for
any
space
of
time
,
except
there
be
different
degrees
of
superiours
and
inferiours
,
some
to
govern
,
and
others
to
obey
in
the
Lord
,
among
them
:
for
,
the
wise
Lord
did
see
it
necessary
so
to
ordain
,
even
in
conjugall
society
of
husband
and
wife
,
who
are
so
strictly
tied
,
that
both
are
but
one
flesh
,
(
See
ver.
31.
)
and
yet
the
husband
is
made
the
head
of
the
wife
.
3.
Christians
ought
to
be
of
such
an
heavenly
frame
of
spirit
,
as
to
take
occasion
from
things
civil
or
naturall
,
which
do
occur
in
their
ordinary
employments
,
to
ascend
to
heavenly
contemplations
of
things
spirituall
,
which
have
some
resemblance
to
these
other
things
,
which
are
among
their
hands
:
for
,
the
Apostle
teacheth
so
much
,
while
he
leadeth
husband
&
wife
from
the
consideration
of
the
union
,
order
and
duties
of
married
parties
,
to
contemplate
that
sweet
union
and
order
,
which
is
betwixt
Christ
and
His
Church
,
both
here
and
in
the
following
verses
;
Even
as
Christ
is
the
head
of
the
Church
,
saith
he
.
4.
Husbands
,
and
consequently
other
Superiours
,
have
a
speciall
piece
of
the
image
of
Christ
put
upon
them
,
in
respect
of
their
power
and
authority
over
their
inferiours
given
them
of
God
;
whereby
both
inferiours
may
be
afraid
to
vilifie
and
contemn
their
authority
,
lest
they
be
therein
found
defacers
of
the
image
of
God
,
and
they
themselves
also
may
be
taught
to
resemble
Christ
,
whose
image
they
bear
,
in
employing
their
state
and
dignity
,
so
as
they
walk
answerably
to
it
,
if
they
would
have
that
submission
and
respect
from
inferiours
which
is
due
unto
it
:
for
,
Paul
maketh
that
eminency
and
authority
,
which
husbands
have
over
their
wives
,
a
shaddow
and
resemblance
of
Christs
power
over
His
Church
;
even
as
Christ
is
the
head
of
the
Church
.
5.
As
the
members
of
Christs
body
are
by
nature
lost
and
gone
,
even
dead
in
sin
and
children
of
wrath
,
Eph.
2.
1.
-3.
So
there
was
no
way
for
their
recovery
,
but
by
Jesus
Christ
His
becoming
man
,
and
suffering
death
,
and
uniting
Himself
,
being
now
risen
from
death
,
unto
them
as
their
head
,
that
so
He
may
bestow
the
influences
of
spirituall
life
,
with
a
right
to
heaven
upon
them
,
here
,
and
at
last
take
them
to
Himself
in
glory
hereafter
:
for
,
he
sheweth
that
Christ
is
become
the
Churches
head
,
that
He
might
be
a
Saviour
of
his
lost
body
.
6.
The
dominion
and
power
which
husbands
have
over
their
wives
,
is
not
tyrannicall
,
rigid
,
or
soveraign
,
but
loving
,
gentle
,
warm
and
amiable
,
and
such
as
the
wife
may
look
upon
as
a
mercy
to
her self
,
as
well
as
a
dignity
unto
her
husband
;
for
,
it
is
compared
here
unto
that
sweet
and
naturall
power
which
the
head
exerciseth
over
the
body
,
and
Christ
over
His
Church
,
who
maketh
His
people
willing
in
the
day
of
His
power
;
and
it
ought
to
be
employed
wholly
for
the
good
and
safety
of
his
wife
,
as
Christ
is
the
Saviour
of
the
body
.
Vers.
24.
Therefore
as
the
Church
is
subject
unto
Christ
,
so
let
the
wives
be
to
their
own
husbands
in
every
thing
.
THe
Apostle
,
secondly
,
repeateth
the
exhortation
,
as
a
conclusion
from
the
former
argument
,
that
wives
should
subject
themselves
unto
their
own
husbands
;
and
addeth
two
things
,
1.
The
manner
of
this
subjection
,
to
wit
,
such
,
as
it
may
resemble
the
subjection
of
the
Church
unto
Christ
:
which
is
to
be
understood
,
not
in
all
things
;
(
for
wives
are
not
to
subject
their
souls
and
consciences
to
their
husbands
,
as
Believers
do
to
Christ
,
trusting
in
Him
for
life
and
salvation
)
but
in
some
things
only
,
to
wit
,
so
,
as
they
may
subject
themselves
willingly
,
chearfully
,
lovingly
,
chastly
,
and
dutifully
unto
their
husbands
:
for
,
so
doth
the
Church
subject
herself
unto
Christ
.
He
addeth
,
secondly
,
the
extent
of
this
subjection
and
obedience
,
even
to
all
things
:
which
is
not
to
be
understood
of
all
things
absolutly
,
and
without
exception
,
Acts
5.
29
,
but
all
things
lawfull
,
godly
,
honest
,
and
which
are
not
forbidden
in
the
Word
of
God
,
even
though
they
crosse
the
humour
of
the
wives
,
and
argue
little
discretion
in
the
husband
who
commandeth
them
,
Numb.
5.
14
,
15.
&c.
for
,
nothing
is
excepted
here
but
what
is
contrary
to
that
subjection
which
is
due
to
Him
who
hath
commanded
this
subjection
of
wives
to
their
husbands
,
as
Paul
commenteth
upon
an
expression
like
to
this
,
1
Cor.
15.
27.
Doct.
1.
As
subjection
in
wives
unto
their
husbands
,
is
a
most
necessary
duty
;
So
,
considering
the
inbred
pride
,
arrogance
and
self-willednesse
,
which
is
in
all
the
sons
and
daughters
of
Adam
by
nature
,
it
is
a
work
of
no
small
difficulty
to
get
wives
perswaded
to
give
that
hearty
,
chearfull
,
loving
and
dutifull
respect
and
obedience
unto
their
husbands
,
which
both
the
Law
of
nature
,
and
the
written
Word
of
God
do
require
from
them
:
for
,
to
what
purpose
else
doth
he
reiterate
this
exhortation
,
and
inforce
it
by
so
strong
and
convincing
arguments
?
Therefore
as
the
Church
is
subject
unto
Christ
,
so
let
the
wives
be
unto
their
own
husbands
.
2.
Though
there
be
much
unmortified
corruption
in
the
Church
of
true
Believers
,
and
a
law
in
their
members
rebelling
against
the
law
of
their
mind
,
Rom.
7.
23.
yet
God
doth
look
upon
them
as
true
and
loyall
subjects
to
Christ
:
in
so
far
,
as
with
the
Spirit
and
better
part
(
according
to
which
God
doth
reckon
with
them
)
they
serve
the
Law
of
God
,
Rom.
7.
25.
and
do
groan
after
,
and
long
for
the
time
when
they
shall
be
fully
freed
from
the
body
of
death
,
and
throughly
subjected
unto
the
will
of
God
,
Phil.
1.
23.
for
,
while
he
saith
,
as
the
Church
is
subject
unto
Christ
,
it
is
supponed
that
the
Church
is
subject
unto
Him
,
and
looked
upon
by
God
as
such
.
3.
The
servants
of
Christ
in
pressing
duties
,
ought
mainly
to
guard
against
that
extremity
,
which
people
naturally
are
most
prone
to
fall
into
;
especially
,
seing
all
the
guards
,
which
can
be
used
,
will
have
sufficient
work
to
keep
the
heart
from
breaking
over
upon
that
hand
:
for
,
though
there
be
some
things
excepted
from
coming
under
that
obedience
,
which
wives
do
owe
to
their
husbands
,
as
was
cleared
in
the
exposition
;
yet
,
because
wives
are
more
inclined
to
multiplie
exceptions
in
this
purpose
,
than
to
diminish
them
.
Therefore
he
extendeth
this
obedience
expresly
to
all
things
,
leaving
them
only
to
gather
from
the
circumstances
of
the
Text
,
and
other
places
of
Scripture
,
those
few
things
which
are
excepted
;
that
thereby
he
may
with
one
word
cut
off
all
unscriptural
exceptions
,
limitations
and
restrictions
,
which
imperious
,
aspiring
spirits
,
impatient
of
the
yoke
,
are
ready
to
bound
and
straiten
this
submission
and
obedience
by
;
Let
them
be
subject
in
every
thing
,
saith
he
.
Vers.
25.
Husbands
,
love
your
wives
,
even
as
Christ
also
loved
the
Church
,
and
gave
Himself
for
it
.
THe
Apostle
doth
now
exhort
husbands
to
their
duty
:
which
he
,
first
,
proponeth
summarily
under
the
name
of
love
to
their
wives
,
whereby
the
heart
,
and
inmost
affections
of
the
husband
ought
to
be
so
inclined
and
disposed
towards
his
wife
,
as
that
not
only
he
do
wish
her
good
,
but
also
endeavour
unto
his
utmost
to
bring
it
about
:
which
is
not
to
be
so
understood
,
as
if
the
wife
were
not
bound
to
love
her
husband
also
,
Tit.
2.
4.
But
he
presseth
love
upon
the
husband
in
particular
,
because
he
is
most
ready
to
fail
in
this
duty
of
love
,
and
to
abuse
that
superiority
which
God
hath
given
him
over
his
wife
,
by
proving
rigorous
and
bitter
against
her
,
Col.
3.
-19.
Now
this
love
enjoyned
to
husbands
,
is
not
that
common
Christian
love
,
which
is
extended
unto
all
Christians
of
both
sexes
,
as
unto
brethren
and
sisters
in
Christ
,
Joh.
13.
34.
but
a
speciall
and
conjugall
love
,
which
ought
to
be
extended
unto
none
,
but
unto
a
mans
own
wife
:
and
it
includeth
cohabitation
with
his
wife
,
and
contentation
with
her
love
only
,
Prov.
5.
18
,
19.
a
patient
bearing
with
her
infirmities
and
frailties
,
1
Pet.
3.
7.
with
a
fatherly
care
to
defend
her
,
1
Sam.
30.
5
,
&c.
to
provide
for
her
in
all
things
,
according
to
his
power
;
which
either
her
necessity
or
dignity
of
her
rank
doth
require
,
1
Tim.
5.
8.
lovingly
to
govern
,
direct
and
instruct
her
,
1
Cor.
14.
35.
yea
,
and
to
cherish
her
,
ver.
29.
Next
,
he
inforceth
this
duty
by
two
arguments
:
The
first
whereof
,
is
proponed
in
this
verse
,
to
wit
,
Christ's
example
,
who
loved
His
Church
,
and
from
love
gave
Himself
for
it
.
See
upon
ver.
2.
Which
example
of
Christ's
love
,
doth
not
only
inforce
the
duty
as
an
argument
,
but
also
point
forth
the
right
manner
of
the
duty
,
as
a
pattern
:
In
so
far
as
the
husbands
love
ought
to
resemble
Christs
,
to
wit
,
in
the
chastity
of
His
love
,
who
loveth
none
to
His
Church
,
Joh.
17.
9.
the
sincerity
of
His
love
,
who
loveth
the
Church
,
not
for
His
,
but
for
her
advantage
,
Prov.
8.
30.
with
Gal.
2.
-20.
not
for
what
is
hers
,
but
for
her self
,
Hos.
14.
-
4
-
and
not
in
words
only
,
but
in
deeds
also
,
testifying
His
love
by
the
effects
,
Joh.
15.
13.
and
in
the
constancie
of
His
love
,
who
loveth
whom
He
loveth
unto
the
end
,
Joh.
13.
-1.
even
,
notwithstanding
of
their
infirmities
,
Psal.
89.
30
,
33.
such
ought
the
husband's
love
to
be
.
Doct.
1.
Though
husbands
are
not
to
suffer
their
wives
to
exercise
dominion
and
authority
over
them
,
that
being
contrary
to
the
Ordinance
of
God
,
and
the
good
both
of
husband
and
wife
,
ver.
22.
23.
yet
,
seing
the
nature
of
men
,
and
of
husbands
in
particular
with
relation
to
their
wives
,
are
sufficiently
bent
of
their
own
accord
to
exercise
any
power
and
authority
they
have
,
and
rather
to
exceed
their
due
,
than
to
keep
within
it
;
therefore
neither
ought
they
themselves
so
much
to
mind
their
power
,
neither
is
it
so
necessary
for
them
to
be
minded
thereof
by
others
,
as
to
be
carefull
how
to
use
their
power
and
authority
well
,
and
as
it
ought
:
for
,
therefore
the
Apostle
,
though
he
commanded
the
wives
to
submit
;
yet
,
he
doth
not
expresly
bid
the
husbands
rule
over
their
wives
,
but
,
husbands
love
your
wives
,
as
thinking
it
more
fit
to
let
them
understand
how
to
use
their
power
well
,
than
to
stir
them
up
to
the
exercise
of
it
.
2.
The
great
and
main
duty
,
which
an
husband
,
as
an
husband
,
ought
to
learn
,
and
so
learn
as
to
practise
it
,
is
love
to
his
wife
;
and
so
to
love
her
,
as
to
make
love
kyth
in
all
his
deportment
towards
her
,
and
in
all
those
other
duties
,
which
he
oweth
to
her
;
this
being
that
one
thing
in
the
husband
,
which
sweetneth
the
yoke
of
subjection
laid
upon
the
wife
,
giveth
her
courage
under
it
,
and
maketh
her
willingly
submit
unto
it
,
when
it
receiveth
such
a
sweet
return
from
her
husband
:
for
,
Paul
doth
hold
forth
this
as
the
husbands
great
lesson
,
and
the
sum
of
all
his
other
duty
;
Husbands
love
your
wives
.
3.
There
is
no
husband
,
whatever
he
be
for
birth
,
parts
,
authority
,
or
power
,
who
is
not
tyed
to
love
his
wife
,
and
to
evidence
his
love
to
her
in
all
those
duties
mentioned
in
opening
up
the
Text
:
for
,
he
speaketh
indefinitly
unto
all
;
Husbands
love
your
wives
.
4.
Neither
is
there
any
wife
,
to
whom
all
those
duties
,
flowing
from
the
fountain
of
love
,
are
not
due
by
her
husband
.
No
meannesse
of
birth
,
(
Esther
2.
17.
)
no
personall
infirmity
,
(
1
Sam.
1.
5.
)
adultery
being
excepted
,
Matth.
19.
-
9
-
nor
frowardnesse
of
nature
(
Joh.
19.
17.
)
do
prejudge
her
of
them
:
for
,
he
speaketh
indefinitly
also
of
the
wives
;
Husbands
love
your
wives
.
5.
Though
it
concerneth
husbands
and
wives
,
and
others
also
,
who
are
tied
together
by
mutuall
relations
,
as
masters
and
servants
,
parents
and
children
,
to
take
some
sort
of
inspection
one
of
another
,
lest
any
of
their
relations
come
short
of
their
duty
,
2
King
.
5.
13.
yet
,
it
concerneth
every
one
most
,
to
make
conscience
of
his
own
duty
,
not
only
to
God
,
but
also
to
his
relations
,
and
that
,
as
for
other
reasons
,
so
for
this
,
There
can
be
no
greater
encouragement
to
stir
up
his
relations
to
make
conscience
of
their
duty
to
him
:
for
,
he
commandeth
every
one
to
mind
their
own
duty
most
,
the
wives
to
submit
themselves
,
the
husbands
to
love
their
wives
,
and
so
in
the
rest
.
6.
As
Jesus
Christ
hath
deigned
Himself
to
undergo
the
relation
of
an
husband
to
His
Church
;
So
this
,
and
those
other
relations
taken
on
by
Him
,
are
not
empty
titles
;
He
doth
the
duties
,
which
all
such
relations
do
bind
to
,
even
to
the
utmost
.
And
particularly
.
He
is
such
an
husband
,
that
for
love
to
His
Church
,
and
all
other
duties
flowing
from
love
,
He
is
exemplary
unto
all
other
husbands
;
seing
greater
love
hath
no
man
than
this
,
that
a
man
lay
down
His
life
for
His
friends
,
Joh.
14.
13.
for
,
as
Paul
implyeth
here
,
and
in
the
verses
following
,
that
Christ
is
the
Churches
husband
;
so
he
holdeth
forth
His
love
as
a
pattern
to
be
imitated
by
all
;
Husbands
love
your
wives
,
even
as
Christ
also
loved
the
Church
.
7.
The
love
which
a
husband
carrieth
to
his
wife
,
ought
to
be
founded
,
not
upon
beauty
,
riches
,
health
,
or
any
such
thing
only
which
is
subject
unto
decay
,
but
also
,
and
principally
,
upon
that
unchangable
foundation
of
the
love
of
Christ
unto
His
Church
:
which
is
here
held
forth
,
not
only
as
a
pattern
,
but
as
an
argument
also
,
and
the
reason
wherefore
husbands
ought
to
love
their
wives
,
even
as
Christ
also
loved
the
Church
.
8.
As
those
,
whom
Christ
doth
love
with
a
speciall
love
,
are
only
His
,
that
is
,
real
Believers
,
who
are
subject
to
Him
,
ver.
24.
So
Jesus
Christ
did
give
Himself
to
death
,
not
for
all
and
every
one
,
Joh.
17.
9.
but
only
for
His
Church
,
which
is
His
All
,
and
consisteth
of
some
of
all
Nations
,
and
of
all
ranks
in
the
world
,
in
which
respect
only
Christ
is
said
to
have
died
for
all
,
1
Tim.
2.
6.
for
,
Paul
astricteth
both
His
love
and
His
death
to
the
Church
;
As
Christ
also
loved
the
Church
,
and
gave
himself
for
it
.
See
some
further
Doctrines
gathered
from
the
like
words
,
ver.
2.
Vers.
26.
That
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
,
by
the
word
,
HE
insisteth
upon
this
excellent
pattern
of
love
,
by
shewing
two
ends
,
why
Christ
from
love
did
give
Himself
for
His
Church
.
The
first
whereof
,
is
attained
in
the
present
life
,
and
expressed
in
this
verse
,
to
wit
,
that
He
might
sanctifie
those
for
whom
He
gave
Himself
.
Which
sanctifying
work
,
as
it
is
here
taken
,
doth
comprehend
that
whole
complex
businesse
of
translating
the
Elect
from
the
state
of
sin
and
death
,
to
the
state
of
grace
and
life
,
even
our
regeneration
,
justification
,
and
the
gracious
change
of
our
dispositions
,
or
sanctification
strictly
so
called
,
as
Joh.
17.
17.
which
he
calleth
a
cleansing
of
us
,
expressing
the
manner
how
Christ
doth
sanctifie
His
Church
,
even
by
doing
away
the
guilt
of
sin
,
or
obligation
to
wrath
because
of
sin
in
justification
,
Rom.
8.
1.
and
the
filth
,
power
,
and
activity
of
sin
,
in
the
renovation
of
our
natures
after
His
own
Image
,
Rom.
6.
14.
which
cleansing
work
,
is
here
described
from
the
externall
means
and
instruments
by
which
Christ
doth
cleanse
His
Church
,
and
make
application
of
the
vertue
and
power
of
His
death
and
sufferings
,
in
order
to
that
end
.
And
those
are
,
1.
the
Sacrament
of
Baptism
,
called
the
washing
of
water
,
because
of
the
externall
rite
and
element
used
in
that
Sacrament
;
and
cleansing
is
ascribed
to
this
washing
,
not
,
as
if
there
were
any
vertue
bestowed
upon
the
water
by
God
;
whereby
grace
is
conferred
and
really
wrought
,
1
Pet.
3.
21.
but
because
,
though
it
be
God
alone
,
who
wholly
and
effectually
doth
sanctifie
and
cleanse
us
,
1
Cor.
3.
7.
yet
,
this
Sacrament
,
as
also
the
other
,
are
made
use
of
by
Him
,
not
only
to
represent
Christ
,
and
those
gracious
saving
works
of
His
,
1
Corinth.
10.
16.
but
also
to
confirm
the
grant
of
them
to
us
,
if
we
believe
,
Rom.
4.
11
-
yea
,
and
to
exhibit
a
greater
measure
of
those
saving
graces
unto
us
upon
our
right
using
of
them
,
1
Cor.
11.
24.
therefore
is
it
,
that
the
thing
signified
is
ascribed
unto
the
sign
and
seal
.
Now
,
the
Apostle
doth
mention
Baptism
only
,
and
not
the
Lords
Supper
,
either
because
there
is
the
same
reason
for
both
,
and
therefore
it
was
sufficient
to
expresse
the
one
;
or
,
because
Baptism
is
the
first
and
leading
Sacrament
,
and
sealeth
up
our
regeneration
and
new
birth
in
a
peculiar
manner
,
Tit.
3.
5.
and
therefore
it
is
most
appositly
mentioned
here
,
where
he
speaketh
of
God's
work
in
bringing
sinners
out
of
nature
unto
the
state
of
grace
.
The
second
mean
and
instrument
which
God
maketh
use
of
,
is
the
Word
,
to
wit
,
the
Covenant
of
Grace
revealed
in
the
Gospel
,
and
preached
by
sent
Ministers
,
Rom.
10.
15.
which
the
Lord
doth
blesse
for
conveying
grace
to
gracelesse
sinners
,
and
so
,
for
sanctifying
and
cleansing
them
,
not
by
any
vertue
in
the
sound
,
syllabs
or
sentences
of
this
Word
,
but
by
the
effectuall
working
of
His
own
Spirit
,
Acts
16.
14.
whereby
He
doth
accompany
His
Word
,
when
,
and
where
He
pleaseth
,
Joh.
3.
8.
Doct.
1.
The
love
,
which
an
husband
carrieth
unto
his
wife
,
ought
to
make
it self
evident
,
not
only
in
these
things
which
tend
to
her
welbeing
in
things
temporall
,
but
also
,
and
chiefly
,
in
his
sincere
endeavours
to
bring
about
her
spiritual
and
eternall
good
,
by
labouring
to
instruct
her
in
the
saving
knowledge
of
God
in
Christ
,
1
Pet.
3.
7.
lovingly
to
admonish
her
for
her
faults
,
Job
2.
10.
and
to
pray
with
her
,
and
for
her
,
1
Pet.
3.
-7.
for
,
the
example
of
Christs
love
to
His
Church
which
he
is
to
imitate
,
doth
teach
so
much
,
seing
He
from
love
gave
Himself
for
the
Church
,
that
He
might
sanctifie
and
cleanse
her
.
2.
As
Gods
Image
was
lost
and
forfeited
by
Adam's
fall
unto
all
his
posterity
:
so
there
was
not
any
possible
way
,
for
our
recovering
of
it
,
except
a
price
,
and
no
lesse
price
than
the
bloud
of
Christ
,
had
been
first
payed
to
provoked
justice
for
it
:
for
,
Christ
behoved
to
give
Himself
,
and
thereby
purchase
sanctification
for
us
,
that
so
He
might
sanctifie
and
cleanse
the
Church
.
3.
Our
dying
Lord
had
an
actuall
intention
in
due
time
to
sanctifie
,
and
accordingly
doth
regenerate
,
justifie
and
sanctifie
,
yea
,
and
bring
unto
glory
all
those
for
whom
he
died
,
and
gave
Himself
a
sacrifice
and
offering
unto
God
:
for
,
His
intentions
cannot
be
frustrated
,
but
He
must
see
the
travell
of
His
soul
,
Isa.
53.
11.
Now
,
that
He
intended
to
sanctifie
all
such
,
is
clear
;
For
He
gave
Himself
for
it
,
that
He
might
sanctifie
and
cleanse
it
.
4.
As
all
those
,
for
whom
Christ
our
Lord
did
from
love
give
Himself
,
and
whom
by
His
death
He
intended
to
sanctifie
,
were
in
themselves
polluted
and
unclean
,
lying
in
their
bloud
,
defiled
both
with
the
guilt
of
sin
already
committed
,
and
with
the
filthy
vilenesse
of
sin
yet
indwelling
,
Eph.
2.
1
,
-3.
So
,
such
was
the
fervency
of
love
in
Christ
to
lost
sinners
,
and
such
was
the
vertue
of
His
merit
,
that
no
uncleannesse
of
this
kind
did
make
Him
loath
them
,
or
despare
of
getting
them
made
clean
;
For
that
He
gave
Himself
for
the
Church
to
cleanse
it
,
supponeth
that
they
were
unclean
,
and
yet
He
loveth
them
,
and
from
love
setteth
about
to
cleanse
them
.
5.
The
stain
and
blot
of
sin
,
both
in
its
filth
and
guilt
,
hath
so
much
sunk
down
in
,
and
polluted
the
whole
man
in
soul
and
body
,
that
no
liquor
under
heaven
can
wash
it
out
,
or
cleanse
the
soul
from
it
,
but
only
the
washing
cleansing
vertue
of
Christs
most
precious
bloud
;
For
He
gave
Himself
for
the
Church
,
that
He
might
cleanse
it
.
6.
This
precious
liquor
of
Christs
bloud
did
not
cleanse
and
sanctifie
all
those
for
whom
He
gave
Himself
,
so
soon
as
it
was
shed
upon
the
crosse
,
no
,
there
neither
was
,
nor
can
be
any
cleansing
of
any
by
the
bloud
of
Christ
,
untill
it
be
effectually
applied
unto
the
filthy
soul
:
for
,
he
mentioneth
the
Word
and
Sacraments
,
as
the
means
whereby
Christ
applieth
the
vertue
of
His
death
,
and
ascribeth
therefore
this
effect
of
cleansing
unto
them
;
He
gave
Himself
,
that
He
might
cleanse
it
,
by
the
washing
of
water
,
by
the
word
.
7.
As
this
work
and
duty
of
applying
the
cleansing
vertue
of
Christs
death
by
a
lively
faith
(
Act.
15.
9.
)
is
of
all
the
other
most
difficult
;
So
the
goodnesse
of
God
hath
provided
many
means
,
by
the
help
whereof
,
we
may
be
carried
on
towards
it
,
the
chief
whereof
are
the
Word
preached
,
and
the
Sacraments
administrated
,
the
former
containing
the
charter
,
or
grant
of
Christ
,
and
of
all
His
benefits
from
God
,
unto
every
one
,
who
will
receive
Him
,
Job
.
3.
16.
The
latter
being
the
great
seal
of
heaven
annexed
to
this
grant
,
Rom.
4.
11.
that
thereby
we
may
be
more
and
more
confirmed
in
the
faith
of
it
:
for
.
His
providing
these
means
,
doth
point
at
both
the
difficultie
of
applying
Christ
,
and
his
care
to
have
us
brought
up
to
it
;
That
He
might
cleanse
it
,
by
the
washing
of
water
,
and
by
the
word
.
8.
The
Spirit
of
God
prescribeth
means
unto
Himself
,
by
which
He
bringeth
about
the
work
of
grace
in
gracelesse
sinners
,
not
to
ty
Himself
absolutely
,
and
in
all
cases
to
such
means
,
but
that
we
may
be
tyed
to
depend
on
Him
in
the
use
of
them
,
His
ordinary
way
being
to
convey
grace
by
these
:
for
,
though
He
may
sanctifie
some
from
the
womb
,
before
they
hear
the
Word
,
or
receive
any
Sacrament
,
Jer.
1.
5.
yet
,
He
holdeth
these
forth
,
as
the
ordinary
means
,
by
which
He
cleanseth
,
even
the
washing
of
water
by
the
word
.
Vers.
27.
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
:
but
that
it
should
be
holy
and
without
blemish
.
HEre
is
the
second
end
of
Christs
giving
Himself
for
His
Church
,
as
also
of
His
sanctifying
it
;
which
end
is
not
attained
untill
the
life
to
come
:
for
,
(
besides
that
he
hath
spoken
of
the
Churches
state
of
grace
,
ver.
26
)
the
words
here
used
,
are
so
comprehensive
and
large
,
that
they
cannot
be
well
understood
to
have
their
full
accomplishment
,
untill
Believers
be
brought
by
Christ
unto
that
full
perfection
in
grace
which
shall
be
attained
in
glory
.
Which
state
of
perfection
is
here
set
forth
,
by
that
most
perfect
union
and
conjunction
which
the
Church
shall
have
with
Christ
,
being
presented
to
Him
as
the
Bride
to
the
Bridegroom
,
for
the
through
accomplishing
of
the
marriage
;
by
vertue
of
which
most
perfect
union
the
Church
shall
be
glorious
,
that
is
,
perfectly
holy
and
happy
,
as
he
after
explaineth
,
shewing
all
evil
,
whether
of
sin
or
misery
,
shall
be
removed
,
even
the
least
spot
of
sin
,
or
wrinkle
through
old
age
or
misery
,
not
excepted
;
and
that
all
contrary
good
shall
be
bestowed
,
both
perfect
holinesse
and
happinesse
,
in
such
a
measure
,
that
the
most
rigid
critick
or
Momus
himself
shall
not
find
any
inlack
or
defect
in
either
,
as
the
word
,
rendered
without
blemish
,
will
bear
.
Doct.
1.
All
those
who
are
justified
and
sanctified
here
,
and
none
but
they
,
shall
be
glorified
hereafter
:
for
,
Christ
must
see
the
travel
of
His
soul
,
Isa.
53.
11.
which
is
not
only
to
sanctifie
those
for
whom
He
gave
Himself
,
ver.
26.
but
also
to
glorifie
them
,
and
to
bring
them
to
glory
by
the
way
of
holinesse
;
That
He
might
present
it
to
Himself
a
glorious
Church
.
2.
Christ
hath
purchased
by
His
death
,
not
only
sanctification
to
His
Church
,
but
also
heaven
it self
,
and
therefore
our
glory
in
heaven
is
not
merited
by
our
holinesse
,
but
,
being
purchased
by
Christ
,
is
freely
gifted
to
us
,
Rom.
6.
23.
He
gave
Himself
for
it
,
that
He
might
present
it
to
Himself
a
glorious
Church
,
saith
he
.
3.
Though
Belivers
,
even
while
they
are
here
,
be
brought
near
to
God
in
Christ
by
faith
,
Eph.
2.
13.
and
have
fellowship
with
the
Father
,
and
with
His
Son
Jesus
Christ
,
1
Joh.
1.
-3.
yet
all
that
fellowship
and
nearnesse
,
is
but
a
distance
and
kind
of
estrangement
,
being
compared
with
that
most
perfect
presence
and
intimate
fellowship
,
which
shall
be
enjoyed
hereafter
;
the
former
being
but
mediate
,
through
the
glaste
of
Ordinances
,
1
Cor.
13.
12.
frequently
interrupted
,
Psal.
30.
7.
and
no
wayes
full
,
1
Cor.
13.
12.
but
the
latter
shall
be
immediate
,
1
Cor.
13.
12.
constant
,
1
Thess.
4.
17.
and
so
full
,
that
they
who
enjoy
the
meanest
degree
,
shall
find
no
inlack
,
Psal.
17.
15.
for
,
he
speaketh
of
Christs
presenting
His
Church
to
Himself
in
glory
at
the
great
day
,
as
if
there
were
nothing
but
uncouthnesse
and
distance
betwixt
Him
and
the
Church
untill
then
;
that
he
might
present
it
to
himself
a
glorious
Church
,
saith
he
.
4.
Though
every
believing
soul
is
,
when
the
Father
draweth
it
to
Christ
,
contracted
and
handfasted
with
Him
,
Hos.
2.
19
,
20.
yet
,
for
good
and
wise
reasons
,
it
pleaseth
the
Lord
Christ
to
delay
the
taking
of
us
home
to
Himself
,
and
the
accomplishment
and
consummation
of
the
begun
marriage
,
untill
all
the
Elect
,
being
effectually
called
,
shall
be
presented
to
Him
at
once
;
and
so
this
spirituall
marriage
shall
be
fully
accomplished
betwixt
Jesus
Christ
and
the
Bride
,
the
Lambs
wife
,
Rev.
19.
7.
even
as
in
earthly
marriages
,
there
is
first
,
a
Contract
,
or
Espousals
,
and
then
,
for
just
and
honest
reasons
,
some
space
of
time
ought
to
interveen
betwixt
that
and
the
full
accomplishment
of
the
marriage
,
Deut.
20.
7.
Matth.
1.
18.
for
,
Paul
sheweth
that
then
,
at
the
great
day
the
whole
Church
of
real
Believers
shall
be
presented
to
Christ
,
as
the
Bride
is
to
the
Bridegroom
,
for
the
solemn
consummation
of
the
marriage
;
That
he
might
present
it
to
himself
a
glorious
Church
.
5.
As
believing
souls
,
even
after
their
being
contracted
with
Christ
by
faith
,
and
after
they
are
renewed
and
cleansed
in
part
,
do
not
get
all
their
filthy
garments
put
off
,
there
being
a
body
of
sin
and
death
which
cleaveth
unto
the
best
:
So
,
at
the
finall
solemnization
of
the
marriage
in
the
great
day
,
the
Church
of
Believers
,
the
Bride
,
and
Lambs
wife
,
shall
be
clad
in
garments
of
glory
,
being
fully
freed
from
the
smallest
remnant
of
sin
and
misery
,
and
made
wholly
glorious
both
in
soul
,
(
Matth.
22.
30.
)
and
body
,
Phil.
3.
21.
for
,
he
saith
,
that
he
might
present
it
unto
himself
a
glorious
Church
,
not
having
spot
,
or
wrinkle
,
&c.
6.
Those
garments
of
glory
,
and
needle-work
,
wherewith
the
Church
the
Lambs
wife
shall
be
arrayed
in
the
marriage-day
,
are
dearly
purchased
,
and
freely
bestowed
upon
her
by
Christ
her
Bridegroom
and
head
:
for
,
Paul
saith
,
Christ
gave
himself
for
the
Church
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
&c
,
7.
This
perfect
glorious
state
,
wherein
the
Church
shall
be
for
ever
with
Christ
her
Lord
,
her
Head
,
her
Husband
,
is
such
,
as
none
can
positively
declare
what
it
is
,
yea
,
neither
can
the
heart
of
man
comprehend
it
,
and
all
the
knowledge
which
can
be
here
in
our
state
of
imperfection
attained
of
it
,
is
not
so
much
positive
,
or
a
knowing
what
it
is
,
as
negative
,
or
a
knowing
what
it
is
not
,
by
removing
all
those
things
from
it
,
which
imply
the
least
degree
of
sin
and
misery
:
for
therefore
doth
Paul
set
it
out
here
by
four
negatives
,
Not
having
spot
or
wrinkle
,
or
any
such
thing
,
and
without
blemish
,
and
by
one
affirmative
only
,
that
it
should
be
holy
.
Vers.
28.
So
ought
men
to
love
their
wives
,
as
their
own
bodies
:
he
that
loveth
his
wife
,
loveth
himself
.
FOlloweth
the
second
argument
to
inforce
this
duty
of
love
upon
husbands
towards
their
wives
,
taken
from
the
near
conjunction
betwixt
husband
and
wife
,
which
he
doth
propound
in
this
verse
,
by
shewing
that
the
wife
is
the
husbands
body
,
in
so
far
,
as
by
the
law
of
marriage
(
which
shall
be
explained
,
ver.
30.
)
they
two
become
one
flesh
;
so
that
in
loving
her
,
he
doth
love
himself
,
to
wit
,
not
so
much
,
because
his
so
doing
tendeth
to
his
own
good
and
peace
,
(
though
that
be
also
truth
,
Prov.
5.
17
,
18
,
19.
)
as
that
she
is
his
own
body
,
a
piece
of
himself
,
yea
and
his
whole
self
,
or
a
second
self
,
they
two
being
one
flesh
;
and
therefore
he
ought
to
love
her
,
yea
,
and
to
love
her
with
the
same
sincerity
and
ardency
of
affection
,
kything
in
the
same
or
like
effects
,
wherewith
he
loveth
his
own
body
,
yea
both
his
soul
and
body
,
which
are
himself
:
for
the
words
,
as
their
own
bodies
,
are
both
an
argument
to
inforce
upon
them
the
duty
,
and
a
rule
to
direct
them
in
the
right
manner
of
practising
the
duty
.
Doct.
1.
As
love
in
husbands
toward
their
wives
,
after
the
pattern
of
Christs
love
unto
His
Church
,
is
a
most
necessary
duty
;
So
(
considering
the
many
quench-coals
of
love
,
which
the
mutual
infirmities
both
of
husbands
and
wives
,
do
frequently
furnish
,
together
with
that
naturall
pronenesse
,
which
is
in
corrupt
man
,
being
advanced
and
preferred
above
others
,
to
abuse
his
authority
,
to
domineer
with
a
kind
of
tyranny
over
such
as
are
under
him
)
it
will
be
found
a
task
not
so
easie
,
as
at
the
first
it
would
appear
,
for
husbands
to
keep
this
affection
and
love
flowing
from
the
right
fountain
,
and
manifesting
it self
in
all
its
necessary
effects
towards
their
wives
:
for
,
to
what
purpose
else
doth
he
reiterate
this
exhortation
,
and
inforce
it
by
so
strong
and
convincing
arguments
?
So
ought
men
to
love
their
wives
,
as
their
own
bodies
.
2.
That
place
of
honour
and
superiority
,
which
God
hath
given
the
man
over
the
wife
,
as
appointing
him
to
be
her
head
,
doth
tye
him
unto
answerable
duty
;
so
that
the
greater
his
honour
is
,
the
greater
is
his
burden
:
and
in
particular
,
it
bindeth
him
to
love
her
;
and
from
love
to
govern
,
instruct
,
cherish
her
,
and
provide
for
her
,
and
to
all
other
things
by
proportion
,
which
the
head
doth
for
the
body
:
for
,
from
what
he
said
,
ver.
23.
that
the
husband
is
the
head
of
the
wife
,
he
inferreth
here
,
So
ought
men
to
love
their
wives
,
as
their
own
bodies
.
3.
Though
there
be
a
sinfull
love
to
a
mans
self
,
whereby
a
man
preferreth
himself
,
and
the
fulfilling
of
his
inordinate
desires
to
Gods
glory
and
the
good
of
his
neighbour
,
Philip.
2.
21.
which
by
all
means
is
to
be
eschewed
and
mortified
,
Luke
9.
23.
yet
,
there
is
an
orderly
,
lawfull
,
and
allowed
love
to
self
,
whereby
a
man
doth
seek
his
own
preservation
,
both
in
soul
and
body
,
by
just
and
lawfull
means
,
with
due
subordination
to
Gods
glory
,
and
without
any
opposition
to
,
or
setting
himself
against
his
neighbours
good
:
for
,
Paul
supponeth
this
love
ought
to
be
in
every
man
towards
himself
,
and
doth
urge
it
,
as
the
reason
and
rule
of
the
love
which
the
husband
oweth
to
his
wife
,
while
he
saith
,
men
ought
to
love
their
wives
,
as
their
own
bodies
:
he
that
loveth
his
wife
,
loveth
himself
.
4.
The
love
which
husbands
do
carry
to
their
wives
,
ought
not
to
have
its
rise
from
any
such
extrinsecal
considerations
,
as
love
to
their
own
peace
and
ease
,
fear
of
shame
and
disgrace
,
if
,
through
want
of
love
,
secret
discontents
break
out
to
publick
strife
,
or
from
any
satisfaction
which
they
find
to
their
carnal
affections
,
but
from
respect
to
Gods
holy
Ordinance
,
whereby
their
wives
are
made
a
piece
of
themselves
;
hence
their
love
shall
be
most
native
,
operative
,
yea
,
and
insuperable
by
any
provocations
or
infirmities
,
when
they
shall
look
upon
their
wives
as
themselves
,
and
consequently
upon
their
infirmities
;
shame
,
hurt
,
as
their
own
:
for
,
Paul
will
have
their
love
to
flow
from
this
fountain
,
while
he
saith
,
men
ought
to
love
their
wives
as
their
own
bodies
,
&c.
5.
That
husbands
may
carry
themselves
aright
towards
their
wives
,
(
which
holdeth
of
all
superiours
with
relation
to
their
inferiours
)
they
would
seriously
consider
,
not
so
much
what
is
in
the
power
of
their
hand
,
and
what
they
are
able
to
do
,
or
may
be
for
their
profit
and
advantage
,
or
tend
to
get
themselves
obeyed
,
feared
and
respected
to
the
utmost
,
as
what
they
ought
,
and
is
incumbent
for
them
to
do
,
and
what
the
Law
of
God
,
and
the
state
they
are
in
,
do
require
from
them
as
their
duty
:
for
,
the
Apostle
repeateth
the
former
exhortation
,
held
forth
,
ver.
25.
with
the
addition
of
one
word
,
to
wit
,
ought
,
whereby
he
mindeth
husbands
,
that
the
thing
pressed
was
their
duty
,
and
therefore
they
were
to
mind
it
;
So
ought
men
to
love
their
wives
,
saith
he
.
Vers.
29.
For
no
man
ever
yet
hated
his
own
flesh
:
but
nourisheth
and
cherisheth
it
,
even
as
the
Lord
the
Church
:
HE
proveth
the
consequence
of
the
former
argument
,
to
wit
,
that
husbands
are
to
love
their
wives
,
because
they
are
their
own
bodies
,
by
three
reasons
.
The
first
is
taken
from
the
universal
custom
of
all
men
,
to
wit
,
who
are
in
their
right
wit
,
not
demented
and
wofully
deluded
by
the
devil
:
which
is
set
down
,
first
,
negatively
,
no
man
did
ever
hate
his
own
flesh
,
or
from
hatred
did
any
dammage
to
it
;
and
next
,
positively
,
every
such
man
doth
to
his
utmost
provide
for
,
and
allow
upon
his
own
flesh
,
all
things
necessary
,
both
for
nourishing
,
or
feeding
it
,
and
for
cherishing
and
keeping
it
warm
,
with
such
a
sort
of
care
and
tendernesse
,
as
hens
have
toward
their
young
ones
,
while
,
by
casting
their
wings
over
them
,
they
do
with
their
own
natural
heat
keep
the
young
ones
warm
:
for
,
the
word
rendered
cherishing
,
is
a
mephor
taken
from
the
practice
of
those
tender
and
loving
creatures
:
By
all
which
,
he
not
only
proveth
that
husbands
should
love
their
wives
,
as
being
their
own
body
;
but
also
hinteth
at
some
of
those
effects
,
wherein
their
love
should
be
made
manifest
,
whereof
particular
mention
shall
be
made
among
the
Observations
.
Secondly
,
he
proveth
the
same
consequence
,
and
also
further
cleareth
with
what
care
and
tendernesse
the
husband
should
carry
himself
unto
his
wife
,
as
to
his
own
body
,
from
Christs
example
,
who
nourisheth
and
cherisheth
the
Church
,
His
body
,
by
providing
for
her
,
and
allowing
on
her
all
things
necessary
for
soul
and
body
.
Doct.
1.
It
is
no
lesse
monstruous
and
unnatural
,
for
a
man
to
hate
,
and
from
hatred
to
carry
himself
austerely
,
saucily
and
undutifully
to
his
wife
,
than
if
in
a
fit
of
phrensie
he
should
hate
,
and
from
hatred
refuse
to
do
all
duty
to
himself
;
But
in
stead
thereof
to
be
cruel
against
himself
:
for
,
the
Apostle
mentioneth
this
,
no
man
,
not
demented
,
did
never
hate
his
own
flesh
,
to
shew
that
therefore
husbands
ought
as
much
to
abhor
and
abstain
from
hating
their
wives
;
for
no
man
ever
yet
hated
his
own
flesh
.
2.
It
is
not
sufficient
that
husbands
do
not
carry
any
hatred
to
their
wives
,
but
they
must
also
love
them
,
and
evidence
their
love
to
them
,
not
in
empty
words
,
and
flattering
insinuations
,
but
in
providing
all
things
necessary
for
them
both
in
food
and
raiment
:
for
,
he
holdeth
forth
indirectly
the
husbands
duty
to
his
wife
,
in
that
allowed
care
which
every
man
hath
,
or
ought
to
have
of
his
own
flesh
;
No
man
ever
yet
bated
his
own
flesh
,
but
nourisheth
and
cherisheth
it
.
3.
It
is
the
duty
of
an
husband
to
provide
things
necessary
unto
his
wife
,
not
grudgingly
,
or
too
sparingly
,
as
to
a
stranger
,
or
to
his
childe
or
servant
;
but
liberally
according
to
her
rank
and
station
,
as
being
his
equal
;
and
confidently
,
without
craving
an
exact
accompt
from
her
,
of
every
thing
which
she
receiveth
,
as
having
a
common
right
and
interest
with
him
in
all
things
that
are
his
;
and
cheerfully
,
by
testifying
such
contentment
in
her
,
even
while
he
bestoweth
things
necessary
on
her
,
as
he
would
do
in
bestowing
the
same
or
the
like
on
himself
:
for
,
so
much
is
implyed
in
a
mans
nourishing
and
cherishing
of
his
own
flesh
,
which
is
held
forth
as
the
rule
of
the
husbands
tender
care
and
liberal
benevolence
toward
his
wife
;
but
nourisheth
and
cherisheth
it
.
4.
The
husband
,
under
pretence
of
cherishing
his
wife
,
ought
not
to
pamper
her
,
or
lavishly
to
wast
his
estate
in
upholding
her
prodigality
in
apparel
,
unnecessary
,
expensive
ornaments
,
and
such
like
vanities
;
but
the
rule
according
to
which
he
is
to
walk
in
those
things
,
and
more
than
which
the
wife
ought
not
to
expect
from
her
husband
,
nor
yet
complaine
if
he
come
up
to
it
,
is
what
his
own
rank
requireth
,
his
necessity
doth
permit
,
and
that
tender
care
which
is
taken
by
him
in
nourishing
and
cherishing
himself
:
for
,
this
is
here
held
forth
as
his
rule
,
But
nourisheth
and
cherisheth
it
,
to
wit
,
his
own
flesh
.
5.
Though
there
be
an
excessive
pampering
of
the
flesh
,
which
is
sinfull
and
forbidden
,
when
provision
is
made
for
it
to
fulfill
the
lusts
thereof
,
Rom.
13.
14.
yet
there
is
a
lawfull
and
necessary
care
of
the
flesh
,
or
of
a
mans
own
body
,
whereby
things
necessary
for
food
and
raiment
are
bestowed
upon
it
,
in
so
far
,
that
health
and
strength
be
not
inlacking
for
discharging
the
duties
of
our
calling
:
for
,
Paul
doth
not
condemn
,
but
approve
this
custom
among
men
,
that
no
man
ever
hated
his
own
flesh
,
but
nourisheth
and
cherisheth
it
.
6.
As
Christs
example
in
His
dealing
towards
the
Church
,
is
a
most
excellent
copie
,
to
be
eyed
and
imitated
by
husbands
in
their
carriage
toward
their
wives
,
and
that
not
only
in
their
love
,
but
in
all
those
other
duties
,
flowing
from
love
,
which
they
owe
unto
them
;
So
it
doth
concern
both
husbands
and
wives
,
to
eye
this
pattern
much
,
and
to
draw
their
motives
and
encouragements
unto
their
mutuall
duties
from
it
,
as
that
which
will
much
conduce
to
keep
their
hearts
in
a
spirituall
frame
,
even
in
those
performances
,
and
to
prevent
that
carnal
,
worldly
disposition
which
the
misguided
care
of
performing
such
duties
,
as
the
married-state
of
life
calleth
for
,
doth
usually
contract
:
for
,
as
he
propounded
Christs
example
,
for
a
motive
to
,
and
pattern
of
the
duty
of
love
,
ver.
25.
so
of
those
duties
also
,
of
nourishing
and
cherishing
,
which
flow
from
it
,
in
this
verse
,
even
as
the
Lord
the
Church
.
7.
A
husbands
care
ought
to
extend
it self
not
only
to
nourish
and
cherish
his
wife
in
things
temporal
,
and
which
concern
her
body
only
,
but
also
in
things
spiritual
,
and
which
concern
her
soul
;
and
therefore
he
would
be
circumspect
,
lest
(
under
pretence
of
eschewing
all
suspicion
of
displeasure
with
her
,
and
of
giving
necessary
tokens
and
evidences
of
his
love
and
kindnesse
to
her
,
in
order
to
his
outward
cherishing
her
)
he
do
neither
willingly
neglect
the
care
of
her
salvation
,
or
by
fondnesse
or
lightnesse
incapacitate
himself
to
do
her
any
good
in
that
respect
:
for
,
Christ
doth
nourish
and
cherish
His
Church
,
by
taking
care
of
,
and
providing
mainly
for
,
the
souls
and
eternall
state
of
His
People
;
and
husbands
are
commanded
here
to
make
Him
their
pattern
,
Even
as
the
Lord
the
Church
,
saith
he
.
Vers.
30.
For
we
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
.
HE
giveth
here
a
reason
why
Christ
doth
so
cherish
His
Church
,
where
,
in
stead
of
naming
the
Church
expresly
,
which
the
sequell
of
his
discourse
did
require
,
he
mentioneth
himself
and
other
true
Believers
among
the
Ephesians
under
the
pronoun
we
;
the
Church
here
spoken
of
,
for
whom
Christ
did
give
Himself
,
being
only
made
up
of
such
:
And
the
reason
is
taken
from
that
neer
and
strict
union
,
or
that
spirituall
marriage
,
which
is
betwixt
Christ
and
Believers
,
whereof
that
ancient
marriage
betwixt
Adam
and
Eva
was
a
kind
of
type
and
shadow
,
as
appeareth
from
the
words
here
used
,
,
which
are
taken
from
Gen.
2.
23.
and
were
uttered
at
first
by
Adam
concerning
himself
and
his
wife
,
but
are
here
,
by
allusion
to
that
marriage
of
theirs
,
made
use
of
,
to
set
forth
the
spirituall
marriage
betwixt
Christ
and
His
Church
,
the
tie
and
bond
whereof
is
so
near
and
strict
,
that
as
the
Apostle
sheweth
,
all
Believers
are
members
of
His
body
;
yea
,
not
only
of
one
nature
with
him
,
which
is
common
to
them
with
all
mankind
,
but
also
as
they
are
new
creatures
,
they
have
their
originall
and
nourishment
from
Him
,
even
from
His
flesh
and
bones
,
in
so
far
,
as
they
owe
the
beginning
,
progresse
and
accomplishment
of
their
spirituall
life
,
to
Christ
His
taking
on
of
flash
,
and
His
suffering
in
the
flesh
,
and
by
the
vertue
of
those
His
sufferings
,
they
are
quickned
and
fed
,
and
so
are
of
His
flesh
,
and
of
his
bones
.
Doct.
1.
Then
do
we
speak
,
and
hear
to
our
comfort
and
edification
,
these
truths
,
which
expresse
the
tender
and
warm
care
of
Christ
unto
His
Church
,
when
we
make
application
of
them
to
our selves
,
and
by
a
lively
faith
do
enter
our selves
among
these
for
whom
He
doth
so
care
:
for
,
the
Apostle
,
having
in
the
preceeding
verse
spoken
of
Christs
nourishing
and
cherishing
of
His
Church
,
applyeth
that
to
himself
,
and
other
true
Believers
among
the
Ephesians
,
while
he
saith
,
for
we
are
members
of
his
body
.
2.
Then
may
we
upon
good
grounds
apply
these
generall
truths
unto
our selves
,
when
,
as
members
of
Christs
mysticall
body
,
we
draw
our
spirituall
life
and
nourishment
from
that
vertue
and
influence
which
Christ
hath
purchased
by
His
sufferings
in
the
flesh
:
for
,
upon
this
ground
,
Paul
doth
substitute
himself
,
and
other
true
Believers
in
stead
of
the
Church
,
and
claimeth
interest
in
Christs
tender
and
warm
care
,
whereby
He
doth
nourish
and
cherish
His
Church
,
while
he
saith
,
we
are
members
of
His
body
,
of
His
flesh
,
and
of
His
bones
.
3.
There
is
no
relation
,
which
Christ
hath
taken
on
toward
His
Church
,
but
it
bindeth
him
to
,
and
accordingly
he
will
perform
all
those
,
answerable
duties
which
men
under
these
relations
are
bound
to
perform
toward
those
to
whom
they
have
them
:
for
,
he
giveth
a
reason
,
why
He
did
nourish
and
cherish
His
Church
as
a
man
doth
his
body
,
and
a
husband
ought
to
cherish
his
wife
,
because
he
had
taken
on
the
relation
of
an
head
and
husband
to
His
Church
,
while
he
saith
,
we
are
members
of
His
body
,
of
His
flesh
,
and
of
His
bones
.
4.
As
true
Believers
have
a
twofold
being
,
one
naturall
,
and
another
spirituall
;
so
they
have
a
twofold
originall
,
answerable
to
each
of
these
:
In
their
naturall
being
they
owe
their
originall
under
God
unto
their
parents
,
as
being
bone
of
their
bones
,
and
flesh
of
their
flesh
,
as
Eva
the
first
woman
did
owe
it
to
her
husband
.
But
as
they
are
renewed
and
born
over
again
,
they
owe
their
spirituall
being
,
not
to
the
will
of
the
flesh
,
or
the
will
of
man
,
Joh.
1.
13.
but
to
the
vertue
of
Christs
obedience
,
and
sufferings
in
His
flesh
,
1
Joh.
4.
9.
for
,
he
saith
not
,
they
are
bone
of
His
bones
,
and
flesh
of
His
flesh
,
as
Adam
saith
of
his
wife
,
Gen.
2.
23.
to
point
that
she
did
owe
her
naturall
being
unto
him
,
as
being
come
and
made
of
him
,
but
that
they
were
of
His
bone
and
flesh
,
to
wit
,
in
their
spirituall
being
,
as
they
were
renewed
and
members
of
His
body
;
for
we
are
members
of
his
body
,
of
His
bone
and
of
His
flesh
.
Vers.
31.
For
this
cause
shall
a
man
leave
his
father
and
mother
,
and
shall
be
joyned
unto
his
wife
,
and
they
two
shall
be
one
flesh
.
THis
verse
,
in
the
literal
,
plain
and
historical
sense
of
the
words
,
holdeth
forth
the
law
of
marriage
,
binding
all
married
parties
in
all
times
,
which
was
pronounced
by
Adam
,
Gen.
2.
24.
and
approved
by
God
Himself
,
Matth.
19.
5.
And
the
words
taken
in
this
sense
contain
the
third
reason
,
to
prove
the
former
consequence
,
ver.
28.
that
seing
wives
are
the
bodies
of
their
husbands
,
therefore
they
should
be
loved
.
The
argument
is
taken
from
that
law
of
marriage
,
expresly
declaring
that
for
this
cause
,
to
wit
,
because
the
wife
is
bone
of
his
bone
,
and
flesh
of
his
flesh
,
as
the
cause
is
expressed
,
Gen.
2.
23
,
24.
which
is
the
same
in
effect
with
the
cause
given
,
ver.
28.
even
because
she
is
the
body
of
the
husband
,
to
which
this
verse
literally
taken
doth
relate
,
or
to
the
thirtieth
verse
immediatly
preceeding
,
in
so
far
as
the
strict
union
,
which
is
between
married
parties
,
is
there
alluded
unto
:
Upon
all
which
causes
,
or
rather
one
and
the
same
cause
expressed
in
all
those
places
,
that
law
doth
declare
,
first
,
That
the
man
is
to
leave
father
and
mother
,
to
wit
,
not
by
casting
off
naturall
affection
to
his
parents
,
Gen.
44.
34.
or
by
refusing
to
help
them
in
their
strait
,
1.
Tim.
5.
4.
but
by
loving
his
wife
more
than
them
,
and
by
leaving
his
fathers
family
,
if
he
,
his
wife
and
they
cannot
live
all
together
,
and
by
joyning
in
a
new
family
with
his
wife
,
Gen.
28.
5.
as
is
further
cleared
by
the
second
thing
here
declared
,
to
wit
,
that
he
ought
to
be
joyned
inseperably
to
his
wife
,
and
that
both
in
affection
,
Prov.
5.
19.
and
cohabitation
,
dwelling
with
her
,
1
Pet.
3.
7.
The
word
in
the
original
,
doth
signifie
such
a
joyning
,
as
that
of
two
boards
of
timber
,
firmly
glued
together
;
not
as
if
a
man
were
to
reside
constantly
at
home
:
for
,
the
Merchant
,
the
Lawyer
,
and
men
of
other
imployments
also
,
must
some
times
go
abroad
,
Prov.
7.
19
,
20.
But
his
fixed
dwelling
should
be
with
her
,
and
his
presence
also
,
so
far
as
his
necessary
calling
shall
permit
,
so
that
he
is
not
without
necessity
to
be
absent
from
his
own
home
,
Prov.
5.
-19.
And
,
thirdly
,
this
law
declareth
,
that
they
two
shall
be
one
flesh
;
which
implyeth
,
first
,
a
most
strict
union
,
so
that
they
cannot
be
separated
,
(
except
in
the
case
of
adultery
,
Matth.
19.
—
9
—
and
wilfull
desertion
of
the
one
party
,
persisted
in
,
after
all
meanes
used
to
the
contrary
,
1
Cor.
7.
15
)
more
than
a
piece
of
a
mans
body
,
may
be
cut
off
from
the
rest
:
And
,
secondly
,
a
most
intimate
communion
,
whereby
they
have
common
goods
,
common
friends
,
yea
,
and
all
things
common
,
as
if
they
were
but
one
person
:
And
thirdly
,
the
lawfull
and
sanctified
use
of
the
marriage-bed
,
allowed
unto
them
of
God
,
which
out
of
the
case
of
marriage
is
sinfull
and
damnable
,
1
Cor.
6.
16.
Heb.
13.
4.
But
for
further
clearing
of
the
words
,
know
,
that
beside
their
literal
and
historical
sense
,
God
intended
that
the
purpose
contained
in
them
,
concerning
the
carnal
marriage
of
man
and
woman
,
should
represent
and
shadow
forth
somewhat
of
Christ
,
and
of
that
spirituall
marriage
between
Christ
and
the
Church
,
as
appeareth
from
the
situation
of
the
words
,
immediatly
after
ver.
30.
which
doth
evidently
speak
of
Christ
,
as
is
already
shown
;
and
before
verse
32.
where
he
declareth
,
that
the
purpose
in
hand
is
a
mysterie
,
and
to
be
understood
of
Christ
and
the
Church
:
now
,
the
purpose
here
expressed
,
doth
hold
in
Christ
,
by
analogie
and
proportion
,
in
so
far
as
Christ
did
leave
His
Father
,
by
laying
aside
the
glory
which
He
had
with
Him
,
Joh.
16.
28.
and
taking
on
the
form
of
a
servant
,
Philip.
2.
8.
and
did
leave
His
mother
Mary
also
,
and
her
house
and
family
,
Luke
2.
49.
that
He
might
purchase
a
bride
unto
Himself
,
(
See
ver.
25.
26.
)
to
whom
He
doth
cleave
inseparably
:
Rom.
8.
35.
and
with
most
tender
affection
,
Heb.
4.
15.
by
vertue
of
which
spiritual
marriage
,
Christ
and
Believers
become
,
though
not
one
flesh
,
yet
one
spirit
,
1
Cor.
6.
17.
being
most
strictly
tyed
together
by
His
Spirit
,
and
the
grace
of
faith
,
from
which
conjunction
,
Believers
so
espoused
,
become
fruitfull
in
good
works
,
and
do
bring
forth
fruit
unto
God
,
Rom.
7.
4.
From
the
literal
sense
of
this
verse
,
Learn
,
1.
The
love
of
married
parties
ought
to
be
very
great
,
and
second
to
no
love
else
,
but
that
which
we
owe
to
God
:
for
,
even
the
love
we
owe
to
parents
,
from
whom
we
have
our
being
,
ought
to
give
place
unto
it
;
A
man
shall
leave
father
and
mother
,
saith
he
,
and
be
joyned
unto
his
wife
.
2.
It
is
lawfull
and
allowed
of
God
unto
all
persons
of
all
ranks
,
being
come
to
mature
age
,
(
1
Cor.
7.
-
36
-
)
and
especially
to
those
who
have
not
the
gift
of
continency
,
(
1
Cor.
7.
9.
)
to
enter
the
married
state
of
life
,
only
if
they
marry
in
the
Lord
,
1
Cor.
7.
-39.
and
therefore
the
doctrine
forbidding
marriage
to
all
those
who
bear
office
in
the
Church
,
is
the
doctrine
of
devils
,
1
Tim.
4.
1
,
3.
for
,
the
text
speaketh
of
all
men
indifferently
;
A
man
shall
leave
father
and
mother
,
and
be
joyned
to
his
wife
.
3.
Divine
commands
are
alwayes
founded
upon
most
just
reasons
,
which
would
be
eyed
by
us
,
that
so
our
obedience
may
be
more
willing
and
chearfull
,
yea
,
a
piece
of
reasonable
service
unto
God
,
Rom.
12.
1.
for
,
this
command
given
here
unto
husbands
,
to
cleave
unto
their
wives
,
is
not
nakedly
propounded
,
but
with
a
strong
reason
annexed
for
inforcing
the
duty
enjoyned
by
it
:
For
this
cause
,
saith
he
,
shall
a
man
be
joyned
unto
his
wife
.
4.
As
children
are
not
to
remain
alwayes
childish
,
but
being
come
to
age
and
understanding
,
ought
to
bestir
themselves
in
providing
things
necessary
and
honest
,
according
as
the
station
,
wherein
they
are
placed
by
God
,
shall
require
;
So
parents
ought
to
remit
somewhat
of
their
fatherly
authority
over
their
children
,
as
they
grow
in
age
and
understanding
,
not
expecting
nor
requiring
that
children
,
now
come
to
age
,
should
absolutely
and
in
all
things
as
formerly
,
depend
upon
the
counsell
and
direction
of
parents
,
or
give
themselves
wholly
to
minde
their
concernments
,
neglecting
every
other
thing
else
which
may
concern
themselves
:
for
,
this
Law
,
supponeth
a
state
of
childehood
,
wherein
children
are
to
be
wholly
under
the
authority
of
parents
minding
their
concernments
and
at
their
direction
,
and
that
their
coming
to
age
,
and
entering
the
married
state
of
life
,
doth
give
them
more
liberty
to
follow
their
own
direction
,
and
to
do
for
themselves
;
a
man
shall
leave
father
and
mother
,
and
be
joyned
to
his
wife
.
5.
Whatever
hath
been
the
corrupt
custome
of
men
,
to
the
contrary
,
Gen.
4.
19.
Yet
,
according
to
the
first
institution
of
marriage
,
only
two
,
one
man
and
one
woman
,
and
not
moe
,
either
of
the
one
sexe
or
the
other
,
may
be
lawfully
married
together
at
once
:
for
,
the
law
saith
,
a
man
shall
be
joyned
to
his
wife
,
not
to
his
wives
,
and
they
two
,
not
they
three
,
or
four
,
shall
be
one
flesh
.
From
the
mysticall
application
of
the
words
,
and
of
the
purpose
comprehended
in
them
,
Learn
,
1.
So
great
a
depth
is
Scripture
,
that
in
some
parcels
thereof
,
which
do
appear
most
plain
and
easie
to
be
understood
,
many
dark
and
hid
mysteries
do
lye
undiscovered
:
for
,
under
this
plain
history
of
the
marriage
of
our
first
parents
,
that
great
mysterie
of
the
spiritual
conjunction
of
Christ
and
His
Church
,
was
also
held
forth
,
as
the
Apostle
doth
here
make
clear
;
For
this
cause
shall
a
man
leave
father
and
mother
.
See
further
to
this
purpose
,
upon
Gal.
4.
ver.
24.
doct.
1
,
2.
Doct.
2.
So
holy
and
honourable
is
the
ordinance
of
marriage
in
it self
,
and
so
highly
ought
it
to
be
esteemed
of
by
us
,
that
God
maketh
use
of
it
to
shadow
forth
that
blessed
union
and
most
holy
communion
which
is
betwixt
Christ
and
His
Church
:
for
,
what
was
spoken
historically
of
marriage
,
is
here
applied
mystically
to
Christ
;
For
this
cause
shall
a
man
leave
,
&c.
3.
As
the
Church
of
true
Believers
,
is
the
Bride
,
the
Lambs
wife
,
espoused
already
to
Christ
;
So
never
any
man
did
more
to
purchase
a
Bride
to
himself
,
than
Christ
hath
done
for
His.
He
laid
aside
the
glory
which
He
had
with
the
Father
,
and
became
of
no
reputation
,
as
was
mystically
foretold
in
this
history
of
the
first
marriage
;
A
man
shall
leave
his
father
and
mother
.
4.
The
great
travel
and
trouble
which
Christ
was
put
to
for
purchasing
a
Bride
unto
Himself
,
doth
not
make
Him
regard
her
the
lesse
now
when
He
hath
her
:
for
,
He
doth
inseparably
cleave
unto
her
,
with
most
ardent
and
exemplary
affection
,
as
was
also
mystically
foretold
;
And
shall
be
joyned
to
his
wife
.
Vers.
32.
This
is
a
great
mysterie
:
but
I
speak
concerning
Christ
and
the
Church
.
THe
Apostle
concludeth
this
purpose
concerning
the
spiritual
conjunction
of
Christ
and
His
Church
,
here
made
use
of
to
illustrate
that
near
conjunction
betwixt
husband
and
wife
,
with
an
observable
acclamation
,
that
it
is
a
great
mysterie
:
which
word
,
as
it
is
usually
taken
in
Scripture
,
doth
signifie
a
thing
secret
,
not
obvious
to
every
understanding
;
and
hid
,
either
in
it self
,
or
in
its
cause
and
reason
,
whether
it
be
held
out
in
plain
terms
,
or
under
the
vail
of
some
external
sign
or
figure
to
represent
it
.
See
1
Tim.
3.
16.
Eph.
3.
3.
1
Cor.
15.
51.
Rom.
11.
25.
2
Thess.
2.
7.
And
lest
,
by
reason
of
his
speaking
all
alongs
of
the
bodily
marriage
betwixt
husband
and
wife
,
any
had
so
far
mistaken
him
,
as
to
think
he
called
that
a
mysterie
,
therefore
he
explaineth
himself
,
by
shewing
he
was
to
be
understood
,
not
of
the
bodily
marriage
,
but
of
the
spiritual
,
or
that
strict
union
or
conjunction
which
is
betwixt
Christ
and
His
Church
.
Now
he
calleth
this
union
a
great
mysterie
,
because
it
is
a
thing
hid
in
it self
,
before
it
be
revealed
,
1
Cor.
2.
7
,
8.
yea
,
and
after
,
it
remaineth
unsearchable
by
the
light
of
reason
,
how
Christ
,
now
glorified
in
heaven
,
can
be
one
with
us
on
earth
,
and
can
only
be
acknowledged
by
faith
,
Heb.
11.
1.
Beside
,
the
bonds
of
this
blessed
union
and
conjunction
,
are
not
naturall
or
bodily
,
but
spirituall
,
even
the
Spirit
of
Christ
,
Eph.
2.
18.
and
the
grace
of
faith
,
Eph.
3.
17.
and
therefore
,
though
the
conjunction
,
following
upon
these
bonds
,
be
real
,
(
Joh.
17.
21.
)
operative
,
(
Joh.
15.
5.
)
and
indissoluble
,
Joh.
10.
28
,
29.
yet
the
way
of
it
,
is
wholly
spirituall
and
heavenly
:
and
consequently
not
so
much
to
be
searched
into
by
reason
,
what
,
or
how
it
is
,
as
to
be
believed
that
it
is
,
and
improved
for
attaining
and
finding
in
our selves
those
blessed
effects
,
which
do
attend
it
where
it
is
.
Doct.
1.
That
Papists
have
not
ground
from
this
place
to
make
marriage
a
Sacrament
properly
so
called
,
is
clear
from
the
Apostle's
own
commentary
,
whereby
he
sheweth
by
the
mysterie
here
spoken
of
,
he
doth
not
understand
the
bodily
marriage
,
but
the
spiritual
:
beside
,
that
the
word
mysterie
,
as
we
shew
,
in
the
use
of
Scripture
,
doth
signifie
a
sacred
secret
,
not
obvious
to
ordinary
capacity
,
and
therefore
every
mysterie
is
not
a
Sacrament
,
(
See
2
Thess.
2.
7.
Rom.
11.
25.
)
This
is
a
great
mysterie
:
but
I
speak
concerning
Christ
and
the
Church
.
2.
The
more
a
man
doth
attain
to
know
of
this
mysterie
of
the
mystical
union
and
conjunction
which
is
betwixt
Christ
and
His
Church
,
the
more
he
will
be
ravished
with
admiration
at
the
unsearchable
deepnesse
and
profundity
of
it
,
so
far
will
he
be
from
thinking
himself
able
sufficiently
to
comprehend
it
:
for
,
even
Paul
,
who
saw
as
far
in
this
mysterie
as
any
other
,
Eph.
3.
4.
doth
stand
,
admire
and
cry
,
This
is
a
great
mysterie
.
3.
As
Ministers
are
bound
to
set
forth
to
the
Lords
People
that
most
near
and
blessed
union
betwixt
Christ
and
believing
souls
,
and
to
presse
upon
them
the
study
of
the
knowledge
of
it
;
So
,
both
Pastors
and
People
have
need
of
much
sobriety
of
spirit
in
diving
into
this
subject
,
not
trusting
to
the
quicknesse
of
their
own
wit
,
nor
judging
of
it
by
natural
reason
,
but
resting
upon
what
God
hath
revealed
and
made
known
concerning
it
,
and
choosing
rather
to
remain
ignorant
where
he
hath
not
revealed
,
than
curiously
to
search
and
pry
further
than
is
revealed
:
for
,
Paul
,
while
he
is
instructing
them
in
this
subject
,
seeth
it
necessary
to
minde
them
of
the
profoundnesse
of
it
;
this
is
a
great
mysterie
.
4.
As
we
are
ready
through
ignorance
,
or
inadvertence
,
to
mistake
the
right
meaning
and
sense
of
Scripture
;
So
the
Spirit
of
God
,
speaking
in
Scripture
,
hath
carefully
guarded
against
all
such
mistakes
,
while
he
doth
clear
the
right
and
genuine
sense
of
a
doubt
some
and
dark
Scripture
,
by
Scripture
it self
,
either
in
the
same
place
,
or
another
:
for
,
so
doth
Paul
here
,
while
,
to
obviate
a
possible
mistake
,
he
saith
,
But
I
speak
concerning
Christ
and
the
Church
.
Vers.
33.
Neverthelesse
,
let
every
one
of
you
in
particular
,
so
love
his
wife
,
even
as
himself
,
and
the
wife
see
that
she
reverence
her
husband
.
HE
doth
here
,
by
way
of
diversion
from
dipping
further
at
this
time
in
that
spiritual
conjunction
of
Christ
and
His
Church
,
exhort
both
husband
and
wife
,
to
learn
from
that
forementioned
law
of
marriage
a
short
sum
of
their
respective
duties
:
and
,
first
,
that
every
husband
,
without
exception
,
or
admitting
any
excuse
,
would
love
his
wife
as
himself
,
that
is
,
seing
she
is
a
piece
of
himself
,
as
ver.
28.
otherwise
if
the
particle
as
,
were
only
a
note
of
similitude
,
comparing
different
things
,
and
making
a
mans
love
unto
himself
the
rule
of
his
love
unto
his
wife
,
Then
every
man's
neighbours
should
be
equally
loved
with
his
wife
;
for
,
every
man
is
to
love
his
neighbour
as
himself
in
that
sense
,
Gal.
5.
14.
And
,
secondly
,
he
enjoyneth
the
wife
,
that
she
reverence
,
or
as
the
word
signifieth
,
from
love
do
fear
her
husband
:
the
meaning
whereof
is
,
that
she
inwardly
acknowledge
that
degree
of
honour
which
God
hath
put
upon
him
,
1
Cor.
11.
3.
and
give
evident
testimony
of
her
inward
esteem
,
in
words
,
1
Pet.
3.
6.
actions
,
and
whole
carriage
,
and
especially
in
her
loathnesse
to
offend
him
,
1
Pet.
3.
2.
Doct.
1.
Though
there
be
some
latent
mysteries
intended
by
the
Spirit
of
God
,
to
be
set
forth
by
some
plain
histories
,
recorded
in
Scripture
,
besides
their
historicall
and
literall
sense
;
yet
we
are
not
,
upon
that
pretence
,
to
turn
the
whole
Scripture
into
an
allegory
,
as
if
no
more
were
intended
in
those
Scriptures
by
the
Spirit
of
God
,
but
only
to
set
forth
the
spirituall
mysterie
;
We
ought
to
look
upon
the
historicall
and
literall
sense
of
them
also
,
and
mainly
,
and
make
such
use
of
them
as
being
so
taken
,
they
will
afford
:
for
,
Paul
,
having
shown
the
mystical
and
allegorical
use
of
Adam's
words
,
doth
divert
from
that
consideration
of
them
,
and
pointeth
forth
what
the
plain
history
doth
teach
concerning
the
duties
of
husband
and
wife
;
Neverthelesse
,
saith
he
,
Let
every
one
of
you
in
particular
so
love
his
wife
.
2.
It
is
not
unprofitable
for
people
,
that
Ministers
do
wind
up
their
large
exhortations
in
a
short
and
pithy
sum
of
what
they
have
spoken
at
greater
length
,
whereby
the
memory
of
people
may
be
somewhat
helped
,
and
their
affections
also
may
be
more
forcibly
wrought
upon
,
when
the
strength
of
a
large
discourse
is
contracted
in
two
or
three
words
,
and
presented
both
to
the
understanding
and
affections
of
people
at
once
:
for
,
so
doth
Paul
in
the
conclusion
,
sum
up
what
he
had
spoken
at
large
,
from
ver.
22.
of
the
duties
both
of
husbands
and
wives
,
in
two
succinct
sentences
;
Let
every
one
of
you
so
love
his
wife
,
&c.
3.
Then
do
people
receive
and
hear
with
profit
these
exhortations
which
are
spoken
unto
all
in
generall
,
when
they
make
application
of
them
to
themselves
,
as
if
they
were
delivered
unto
them
in
peculiar
,
and
by
name
:
for
,
what
the
Apostle
spoke
indefinitly
unto
all
,
ver.
25.
he
doth
here
make
particular
application
of
it
unto
every
one
;
Neverthelesse
,
let
every
one
of
you
in
particular
,
so
love
his
wife
.
4.
As
maried
parties
are
ready
to
forget
their
mutuall
duties
,
yea
,
and
to
sport
at
such
doctrine
,
which
doth
presse
and
enjoyn
those
duties
;
so
the
Ministers
of
Christ
,
would
not
only
inculcate
them
the
more
frequently
,
but
also
deliver
their
exhortation
of
that
kind
,
with
greater
weight
and
authority
:
for
,
the
Apostle
not
only
repeateth
,
but
,
in
an
authoritative
commanding
way
,
bindeth
this
exhortation
on
them
;
Let
every
one
love
his
wife
;
and
the
wife
see
that
she
reverence
.
5.
As
we
would
labour
to
infix
in
our
memories
a
short
sum
of
our
most
necessary
duties
;
so
also
of
the
most
moving
and
taking
argument
,
to
enforce
the
practice
of
these
duties
,
otherwise
the
naked
knowledge
of
our
duty
will
prove
but
ineffectuall
,
to
lead
us
captive
,
to
walk
in
it
:
for
,
Paul
summeth
up
both
the
husbands
duty
,
and
the
strongest
argument
to
enforce
the
duty
,
taken
from
that
near
union
between
him
and
his
wife
;
Let
every
one
of
you
so
love
his
wife
,
as
himself
.
6.
Then
,
and
only
then
is
the
duty
of
subjection
and
obedience
of
inferiours
toward
their
superiours
,
sincerely
and
heartily
discharged
and
accepted
of
by
God
,
when
it
floweth
from
inward
reverence
and
hearty
esteem
,
in
the
former
,
toward
the
place
and
dignity
,
conferred
by
God
upon
the
latter
:
for
he
here
commandeth
wives
to
give
reverence
to
their
husbands
,
thereby
pointing
at
the
right
fountain
of
that
subjection
,
which
he
had
formerly
pressed
upon
them
,
ver.
22
,
24.
even
fear
flowing
from
love
;
And
the
wife
see
that
she
reverence
her
husband
.
CHAP.
VI.
IN
the
first
part
of
this
Chapter
,
the
Apostle
insisteth
further
upon
those
duties
,
which
are
incumbent
to
Christians
as
they
are
members
of
families
.
And
,
first
,
he
presseth
upon
children
obedience
to
their
parents
,
1.
from
the
equity
of
it
,
ver.
1.
which
he
cleareth
from
the
fifth
command
,
ver.
2.
Secondly
,
from
the
advantage
which
should
redound
to
them
by
it
,
ver.
3.
Next
,
he
presseth
upon
parents
,
to
hold
off
the
two
extremities
of
rigidity
and
indulgence
towards
their
children
,
ver.
4.
Thirdly
,
he
presseth
upon
servants
obedience
to
their
masters
,
which
is
set
forth
by
severall
of
its
necessary
qualifications
and
properties
,
ver.
5
,
6
,
7.
and
inforced
from
the
great
advantage
,
which
they
should
reap
by
it
,
ver.
8.
Fourthly
,
he
presseth
upon
masters
their
duty
,
which
is
to
be
accompanied
with
the
like
qualifications
,
fear
and
trembling
only
being
excepted
,
ver.
9.
In
the
second
part
,
he
presseth
one
duty
which
belongeth
unto
all
Christians
in
generall
,
even
to
prepare
for
a
Christian
warfare
.
And
,
1.
more
generally
,
that
they
would
take
unto
them
spirits
,
by
making
use
of
the
strength
which
they
had
without
themselves
in
the
Lord
Christ
,
ver.
10.
and
of
the
saving
graces
of
Gods
Spirit
inherent
in
themselves
,
ver.
11.
which
he
enforceth
from
the
nature
of
the
warfare
and
terror
of
the
adversary
,
ver.
12
,
13.
Next
,
he
exhorteth
them
more
particularly
,
to
put
on
,
and
make
use
of
six
several
pieces
of
the
Christian
armour
,
1.
The
grace
of
sincerity
.
2.
The
inherent
righteousnesse
of
an
holy
conversation
,
ver.
14.
3.
A
resolute
frame
of
heart
to
charge
through
all
difficulties
,
ver.
15.
4.
The
grace
of
faith
,
commended
from
its
excellency
and
usefulnesse
,
ver.
16.
5.
The
well-grounded
hope
of
salvation
.
6.
Acquaintance
with
the
Lords
written
Word
,
ver.
17.
Thirdly
,
he
presseth
the
exercise
of
prayer
,
as
necessary
for
the
obtaining
and
right
use-making
of
all
those
,
ver.
18.
exhorting
them
to
pray
for
utterance
and
boldnesse
to
himself
in
particular
,
ver.
19.
because
of
his
office
and
bonds
,
ver.
20.
In
the
third
part
of
the
Chapter
,
he
concludeth
the
Epistle
,
1.
by
shewing
he
had
sent
Tychicus
,
(
whom
he
highly
commendeth
)
to
inform
them
of
his
own
particular
affairs
,
ver.
21.
and
to
comfort
them
,
ver.
22.
Next
,
by
his
usuall
fare-well-wish
for
them
in
particular
,
ver.
23.
and
for
all
the
lovers
of
Christ
in
generall
,
ver.
24.
Vers.
1.
CHildren
,
obey
your
parents
in
the
Lord
:
for
this
is
right
.
THe
Apostle
doth
now
fall
upon
the
duties
of
parents
and
children
.
And
,
first
,
beginneth
with
children
:
the
word
rendered
children
,
signifieth
these
who
are
begotten
,
even
though
now
come
to
perfect
age
.
See
upon
Col.
3.
ver.
20.
doct.
2.
These
he
enjoyneth
to
obey
their
parents
:
where
,
by
parents
are
meaned
not
only
the
immediate
,
but
also
the
mediate
parents
,
as
grand-fathers
,
&c.
Gen.
50.
23.
yea
,
and
those
also
,
who
are
in
the
place
of
parents
,
Luk.
2.
48
,
51.
Now
,
the
obedience
here
enjoyned
,
is
as
comprehensive
,
as
that
honour
enjoyned
to
be
given
unto
parents
by
children
in
the
fifth
command
,
which
is
cited
,
ver.
2.
to
enforce
the
obedience
here
spoken
of
:
and
it
implyeth
,
first
,
inward
reverence
,
or
acknowledgement
of
that
eminency
,
in
which
God
hath
placed
parents
above
their
children
,
joyned
with
fear
,
Lev.
19.
3.
and
love
,
1
Tim.
5.
-
4
-
to
be
testified
,
as
by
other
outward
signes
,
so
by
reverent
speaking
of
them
,
and
to
them
,
Prov.
30.
17.
2.
Obedience
,
more
strictly
taken
,
so
as
that
children
receive
the
instruction
of
their
parents
,
Prov.
1.
8.
execute
their
lawfull
commands
and
directions
,
even
though
they
be
burthensome
and
hazardous
,
Gen.
37.
13.
1
Sam.
17.
20.
and
accept
with
patience
their
reproof
and
correction
,
Prov.
15.
5.
even
though
their
parents
be
in
some
respects
faulty
therein
,
Heb.
12.
9
,
10.
And
,
thirdly
,
gratitude
and
thankfulnesse
,
so
as
that
they
help
parents
,
when
their
necessity
requireth
,
1
Tim.
5.
4.
and
bear
with
,
and
cover
their
infirmities
,
Gen.
9.
22
,
23.
Prov.
23.
22.
Now
,
this
duty
of
obedience
in
children
,
is
first
explained
from
the
manner
,
motive
,
and
rule
of
it
,
while
he
saith
in
the
Lord
.
See
this
phrase
explained
upon
chap.
5.
ver.
22.
Secondly
,
it
is
urged
by
two
arguments
,
the
first
whereof
,
is
in
this
verse
,
and
taken
from
the
equity
and
righteousnesse
which
is
in
it
,
even
that
children
should
do
all
the
forementioned
duties
unto
their
parents
,
to
whom
under
God
they
owe
their
very
being
:
The
Laws
of
all
Nations
,
even
of
the
most
barbarous
,
do
enjoyn
it
;
an●
all
creatures
,
who
have
life
and
sense
,
are
carried
in
some
measure
by
a
kind
of
instinct
unto
it
.
Hence
Learn
,
1.
The
great
and
main
duty
,
which
a
childe
,
as
a
childe
,
ought
to
learn
,
and
so
to
learn
as
to
practise
,
is
to
obey
his
parents
,
even
to
receive
their
instructions
,
and
execute
their
lawful
commands
;
this
being
a
duty
,
which
of
any
other
,
proud
and
rebellious
nature
is
most
averse
from
,
and
yet
such
as
nature
it self
doth
plead
for
its
equity
:
so
,
that
whatever
children
be
otherwise
for
beauty
,
for
strength
,
for
quicknesse
,
wisdom
,
activity
,
learning
,
preferment
or
honour
;
yet
this
being
inlacking
,
they
fight
against
the
very
law
and
light
of
nature
,
and
so
are
a
reproach
to
their
parents
,
Prov.
19.
26.
and
do
accelerate
the
judgement
of
God
upon
themselves
,
1
Sam.
2.
25.
for
,
though
the
obedience
here
enjoyned
,
doth
draw
with
it
all
those
other
duties
,
which
children
owe
to
their
parents
,
as
was
shown
in
the
exposition
;
yet
,
it
doth
,
in
the
first
place
,
signifie
a
submissive
hearkening
unto
,
and
obeying
of
their
lawfull
commands
,
as
the
word
in
the
Original
doth
imply
,
which
he
doth
mainly
presse
upon
children
;
Children
obey
your
parents
.
2.
This
duty
of
obedience
to
parents
,
belongeth
unto
all
children
whatsoever
,
so
that
neither
age
,
sexe
,
place
,
honour
,
or
condition
,
do
exempt
them
wholly
from
it
,
1
King
.
2.
19.
for
,
he
speaketh
indefinitly
unto
all
children
,
and
of
both
sexes
;
Children
obey
your
parents
.
3.
Children
are
bound
to
obey
not
only
one
,
but
both
their
parents
,
the
mother
as
well
as
the
father
:
yea
,
the
holy
Ghost
doth
expresly
provide
for
the
mother
,
giving
her
the
precedency
,
Lev.
19.
3.
because
,
her
sexe
being
weaker
,
she
is
the
more
subject
to
be
despised
:
for
,
he
useth
a
word
common
to
both
father
and
mother
,
while
he
saith
,
Children
obey
your
parents
.
4.
It
is
not
sufficient
that
children
obey
their
parents
,
either
from
a
natural
instinct
or
fear
of
their
displeasure
,
or
hope
of
great
things
to
be
received
from
them
and
enjoyed
by
them
;
but
their
obedience
must
flow
from
conscience
of
duty
towards
God
,
who
doth
enjo
〈…〉
it
,
and
be
regulated
by
,
and
subordinated
to
,
that
obedience
,
which
they
owe
to
Him
;
otherwise
their
obedience
is
only
heathenish
and
naturall
,
but
not
Christian
:
for
,
he
commandeth
,
Children
,
obey
your
parents
in
the
Lord
.
5.
The
nature
of
man
,
is
,
since
the
fall
,
become
so
perverse
and
backward
,
that
there
is
need
of
a
spur
of
earnest
exhortation
,
inforced
with
strong
and
evident
reason
,
to
stir
us
up
,
even
to
those
duties
which
are
written
in
broadest
letters
upon
every
mans
heart
by
nature
:
for
,
the
Apostle
seeth
it
necessary
,
not
only
to
exhort
unto
this
duty
of
obedience
to
parents
,
but
also
to
enforce
his
exhortation
by
arguments
;
For
this
is
right
,
saith
he
.
6.
The
first
and
chief
motive
,
which
ought
to
set
us
on
work
to
any
duty
,
is
not
so
much
the
advantage
,
which
may
redound
to
us
by
the
practice
of
it
,
as
the
equity
and
righteousnesse
which
is
in
the
thing
it self
,
as
being
commanded
by
God
,
and
well
pleasing
in
His
sight
:
for
,
he
enforceth
obedience
to
parents
,
from
the
equity
of
it
,
before
he
mention
(
ver.
3.
)
the
profit
,
which
should
accresce
unto
children
by
it
;
For
,
this
is
right
,
saith
he
.
Vers.
2.
Honour
thy
father
and
mother
,
(
which
is
the
first
commandment
with
promise
.
)
THe
Apostle
(
passing-by
all
other
reasons
to
prove
the
equity
of
the
former
injunction
)
doth
pitch
upon
one
,
to
wit
,
the
Law
of
God
enjoyning
this
duty
in
the
fifth
Command
.
The
scope
of
which
Command
,
is
,
to
prescribe
all
those
duties
which
inferiours
owe
to
their
superiours
,
and
,
by
consequence
,
which
superiours
owe
to
their
inferiours
;
where
all
superiours
are
expressed
by
the
name
of
father
and
mother
,
because
the
authority
of
parents
is
most
natural
,
and
the
yoke
of
it
most
easily
comported
with
;
and
therfore
all
other
authority
goeth
under
the
name
of
that
,
to
render
it
lesse
invidious
to
those
who
are
to
be
subject
unto
it
.
And
the
duty
enjoyned
to
inferiors
,
is
their
giving
honour
to
superiors
,
which
implyeth
(
as
was
shown
,
ver.
1.
)
reverence
,
obedience
and
gratitude
.
Now
,
this
command
is
described
from
its
precedency
,
as
being
the
first
and
most
weighty
command
in
all
the
second
table
;
and
from
the
manner
of
propounding
it
,
not
nakedly
,
but
with
a
speciall
promise
of
a
particular
mercy
subjoyned
to
this
command
in
particular
,
and
expressed
,
ver.
3.
which
cannot
be
said
of
any
other
command
:
for
,
the
promise
annexed
to
the
second
,
is
a
generall
promise
of
mercy
,
made
to
such
as
keep
all
the
commands
.
Hence
Learn
,
1.
Whatever
God
hath
commanded
in
His
Word
,
is
most
righteous
,
equitable
and
just
:
for
,
he
proveth
that
it
is
right
for
children
to
obey
their
parents
,
because
the
Law
of
God
enjoyneth
honour
thy
father
and
mother
.
2.
Though
the
Law
of
Ceremonies
,
given
by
Moses
,
doth
not
oblige
Christians
,
(
Christ
,
the
substance
of
those
shadows
,
being
come
,
Col.
2.
17.
)
nor
yet
the
judiciall
Law
,
which
was
given
to
the
Jewish
Commonwealth
,
and
to
stand
and
fall
with
it
,
Numb.
36.
6
,
7.
yet
,
the
moral
Law
,
or
the
Law
of
the
ten
Commandments
,
as
being
never
yet
repealed
by
God
,
doth
stand
in
force
,
and
is
binding
unto
Christians
:
for
,
Paul
doth
urge
this
duty
of
obedience
unto
parents
upon
children
,
because
the
morall
Law
enjoyneth
it
;
Honour
thy
father
and
mother
,
which
is
the
first
commandment
with
promise
.
3.
So
far
is
God
from
abolishing
different
ranks
,
degrees
and
states
among
men
,
that
He
taketh
speciall
care
to
have
those
,
and
publick
order
in
those
inviolably
preserved
,
while
He
not
only
enjoyneth
the
respective
duties
of
superiors
and
inferiors
,
but
also
giveth
them
the
first
and
chief
place
among
all
those
other
duties
which
man
doth
owe
to
man
:
for
,
saith
he
,
honour
thy
father
and
mother
,
by
whom
,
as
we
shew
,
are
meaned
all
lawfull
superiors
;
and
he
addeth
,
which
is
the
first
commandment
,
to
wit
,
in
the
second
table
.
4.
Though
God
,
as
absolute
Lord
,
might
enjoyn
us
obedience
to
His
commands
without
giving
any
promise
of
a
reward
;
yet
,
so
backward
are
we
to
our
duty
,
and
so
mercifull
is
God
,
that
,
to
overcome
our
backward
unwillingnesse
,
He
is
pleased
sweetly
to
allure
us
by
His
gracious
promise
of
a
free
reward
unto
our
obedience
:
for
,
here
is
a
commandment
with
promise
.
Vers.
3.
That
it
may
be
well
with
thee
,
and
thou
mayest
live
long
on
the
earth
.
HEre
he
sheweth
what
that
promise
is
,
and
thereby
giveth
a
second
argument
to
inforce
the
duty
of
obedience
upon
children
unto
parents
,
taken
from
the
profit
and
advantage
which
should
redound
unto
them
by
it
:
for
,
the
Lord
doth
here
expresly
promise
prosperity
,
and
long
life
to
all
such
as
make
conscience
of
this
duty
.
For
understanding
of
which
promise
,
know
,
that
though
it
was
to
be
understood
,
even
in
the
most
plain
and
obvious
sense
of
the
words
,
as
it
was
held
forth
to
the
ancient
Church
,
to
whom
God
used
to
promise
and
bestow
things
carnall
and
earthly
,
as
an
earnest
and
shadow
of
things
heavenly
,
1
Cor.
10.
11.
Yet
,
even
then
there
was
a
tacite
condition
implied
,
to
wit
,
in
so
far
as
the
thing
promised
should
serve
for
Gods
glory
,
2
Chron.
35.
24.
and
the
good
of
those
to
whom
the
promise
was
made
,
1
King
.
14.
13.
But
,
now
under
the
New
Testament
,
though
this
promise
,
even
in
the
letter
be
doubtlesse
fulfilled
unto
many
;
Yet
,
it
is
chiefly
to
be
understood
in
a
sprituall
sense
,
in
so
far
as
the
godly
obedient
childe
,
whether
he
live
long
or
short
,
doth
alwayes
live
well
,
because
he
liveth
in
Gods
favour
,
Psal.
63.
3.
and
cometh
to
a
full
and
ripe
age
,
as
having
reached
the
prize
and
mark
,
for
attaining
whereof
,
life
is
given
,
even
the
salvation
of
the
soul
,
Isa.
65.
20.
Hence
Learn
,
1.
Though
our
first
and
chief
motive
unto
duty
,
ought
to
be
the
equity
and
righteousnesse
which
is
in
the
thing
it self
,
as
being
commanded
by
God
;
Yet
we
may
eye
the
promised
reward
,
whether
temporall
or
eternall
,
as
a
secondary
motive
and
encouragement
,
providing
it
be
not
looked
at
as
a
thing
to
be
merited
by
our
obedience
,
Luk.
17.
10.
for
,
as
(
ver.
1.
)
he
inforced
this
duty
of
obedience
from
the
equity
of
it
,
in
the
first
place
;
So
here
,
from
the
advantage
which
should
redound
unto
children
by
it
,
in
the
second
place
;
That
it
may
be
well
with
thee
.
2.
So
merciful
is
God
to
man
,
that
He
hath
injoyned
only
those
things
as
equitably
righteous
and
conducing
to
His
own
glory
,
which
tend
also
,
and
no
lesse
to
our
own
profit
and
advantage
,
so
that
we
need
not
to
separate
our
own
well-being
from
His
glory
,
but
are
alwayes
to
seek
the
former
as
a
mean
of
,
and
in
subordination
to
,
the
latter
:
for
,
the
Apostle
sheweth
,
that
this
duty
of
obedience
in
children
,
as
it
tendeth
to
glorifie
God
in
the
first
place
,
it
being
a
doing
of
what
is
right
according
to
His
command
;
So
it
tendeth
to
the
advantage
of
children
in
the
next
:
That
it
may
be
well
with
thee
,
3.
To
live
well
and
long
upon
the
earth
,
is
in
it self
not
to
be
despised
or
under-valued
,
in
so
far
as
though
the
godly
man
,
the
longer
he
liveth
,
he
is
the
longer
keeped
out
of
heaven
,
yet
he
findeth
the
moe
proofs
and
experiences
of
Gods
goodnesse
here
on
earth
,
1
Joh.
3.
13.
and
hath
the
larger
opportunity
of
a
fair
seed-time
of
glorifying
God
here
;
and
,
consequently
,
shall
of
free
grace
reap
a
more
plentifull
harvest
of
comfort
at
death
,
and
of
glory
hereafter
,
2
Cor.
9.
6.
for
,
he
promiseth
this
as
a
blessing
to
the
obedient
childe
,
that
it
may
be
well
with
thee
,
and
thou
mayest
live
long
upon
the
earth
:
which
(
as
we
shew
)
is
accomplished
sometimes
in
the
very
letter
.
4.
Then
do
we
rightly
apply
unto
our selves
,
under
the
New
Testament
,
those
things
which
were
spoken
to
the
Jews
under
the
Old
,
when
,
passing-by
what
was
in
such
things
typical
,
or
astricted
to
the
infant-state
of
the
Church
which
then
was
,
we
look
upon
what
was
substantial
,
moral
,
or
of
common
equity
as
belonging
unto
us
yet
:
for
,
so
much
doth
the
Apostle
teach
,
while
,
citing
the
promise
annexed
to
the
fifth
command
,
he
saith
only
,
that
thou
mayest
live
long
upon
the
earth
,
and
omitteth
the
last
clause
of
that
promise
,
to
wit
,
which
the
Lord
thy
God
giveth
thee
,
Exod.
20.
12.
whereby
that
promise
was
in
a
peculiar
manner
astricted
to
the
Jews
,
and
to
the
land
of
Canaan
,
which
He
did
give
them
to
inherit
.
5.
The
best
way
to
thrive
,
even
in
things
worldly
,
and
to
attain
prosperity
,
health
,
wealth
and
length
of
dayes
,
so
far
,
at
least
,
as
shall
serve
for
Gods
glory
and
our
own
good
,
is
,
to
live
a
godly
life
,
by
taking
heed
thereto
according
to
Gods
Word
and
especially
by
giving
due
reverence
and
obedience
to
our
natural
parents
,
and
consequently
to
all
our
lawfull
superiours
,
because
of
the
Command
of
God
:
for
,
unto
the
Command
,
ver.
2.
Honour
thy
father
and
mother
,
this
promise
is
subjoyned
,
that
it
may
be
well
with
thee
,
and
thou
mayest
live
long
upon
the
earth
.
Verse
4.
And
ye
fathers
,
provoke
not
your
children
to
wrath
:
but
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
.
HE
doth
here
,
in
a
word
,
set
forth
the
duty
of
parents
:
And
because
they
are
apt
to
abuse
their
parentall
authority
,
and
chiefly
the
fathers
,
therefore
he
enjoyneth
to
them
,
and
by
consequence
to
the
mothers
,
to
beware
of
provoking
their
children
to
wrath
,
or
of
imbittering
their
spirits
;
which
is
done
,
either
by
denying
them
that
which
is
their
due
,
in
food
,
r●iment
or
meanes
of
education
,
Lam.
4.
3.
or
,
by
commanding
things
in
themselves
unjust
,
1
Sam.
20.
—
31.
or
,
by
unjust
and
rigorous
commands
about
things
in
their
own
nature
indifferent
,
1
Sam.
14.
29.
or
inveighing
with
bitter
words
against
them
,
chiefly
when
there
is
no
cause
,
1
Sam.
20.
30.
and
lastly
,
by
beating
them
,
either
unjustly
,
when
there
is
no
fault
,
1
Sam.
20.
33.
or
immoderatly
,
unseasonably
or
basely
,
when
there
is
a
fault
.
Next
,
he
doth
guard
them
against
the
other
extremity
of
too
much
indulgence
to
their
children
,
while
he
exhorts
them
,
first
,
to
bring
them
up
;
or
,
as
it
is
in
the
original
,
to
nourish
them
,
which
comprehendeth
not
only
their
giving
unto
them
present
maintenance
from
the
womb
,
Gen.
21.
7.
but
also
their
providing
for
them
against
the
future
,
2
Cor.
12.
14.
and
training
them
up
in
any
lawfull
imployment
,
whereby
they
may
be
able
under
God
to
sustain
themselves
and
theirs
,
Gen.
4.
2.
And
secondly
,
to
joyn
nurture
and
admonition
with
their
education
:
by
the
former
whereof
,
is
meaned
the
timous
,
seasonable
and
compassionate
correction
of
children
which
parents
are
bound
to
dispense
,
Prov.
13.
24.
and
by
the
latter
is
meaned
the
information
of
their
judgement
,
how
they
ought
to
carry
themselves
towards
God
in
things
religious
,
Gen.
18.
19.
and
how
towards
man
in
righteousnesse
,
civility
and
good
manners
,
which
is
also
a
great
piece
of
the
duty
of
parents
towards
children
,
Prov.
31.
1
,
8
,
9.
And
lastly
,
he
addeth
,
that
their
education
must
be
in
the
admonition
of
the
Lord
Christ
,
that
is
,
such
as
becometh
Christians
,
and
by
which
young
ones
are
instructed
chiefly
in
the
knowledge
of
Gods
Word
,
of
Jesus
Christ
,
and
of
the
way
of
salvation
held
forth
by
Him
.
Hence
Learn
,
1.
Such
is
the
prevalencie
and
interest
of
sin
in
the
soul
of
man
now
fallen
,
that
in
some
it
wholy
extinguisheth
,
or
much
weakeneth
the
most
intense
of
our
natural
affections
,
and
maketh
them
run
in
a
channel
quite
contrary
unto
what
they
ought
:
for
,
the
Apostle
supponeth
,
that
even
naturall
affection
in
some
parents
to
their
own
children
will
be
so
far
weakened
,
as
by
their
unnatural
carriage
to
provoke
and
imbitter
them
,
while
he
saith
,
Fathers
,
provoke
not
your
children
to
wrath
.
2.
To
provoke
or
stir
up
others
unto
sin
,
maketh
us
guilty
before
the
Lord
,
even
of
those
sins
which
others
commit
,
being
provoked
thereunto
by
us
,
Hos.
6.
9.
for
,
Paul
forbiddeth
,
and
condemneth
this
as
a
sin
in
parents
towards
their
children
;
Fathers
,
provoke
not
your
children
to
wrath
.
3.
So
small
command
have
all
men
naturally
over
their
passions
,
especially
when
provoked
by
reall
injuries
from
others
,
that
the
strongest
of
natural
bonds
cannot
keep
them
in
order
,
and
at
under
,
except
they
be
restrained
by
grace
,
but
they
must
transgress
the
bounds
:
even
children
cannot
bear
injuries
from
their
very
parents
,
without
being
incited
thereby
to
sinfull
anger
;
yea
,
such
is
the
corruption
of
some
children
,
that
they
can
bear
lesse
at
the
hands
of
their
parents
than
of
any
other
else
:
for
,
so
much
is
implied
,
while
he
saith
,
Fathers
,
provoke
not
your
children
to
wrath
.
4.
A
necessary
duty
is
not
to
be
neglected
upon
pretence
that
others
may
take
occasion
to
sin
against
the
Lord
from
it
,
and
particularly
,
parents
are
not
to
withhold
seasonable
and
necessary
correction
from
their
children
,
even
although
their
children
should
be
enraged
and
provoked
to
wrath
by
it
:
for
,
notwithstanding
he
forbiddeth
fathers
to
provoke
their
children
to
wrath
,
yet
he
will
not
have
them
upon
that
pretence
neglecting
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
.
5.
As
people
are
most
ready
to
run
from
the
one
extream
of
any
sin
unto
the
other
,
from
prodigality
to
sinfull
parcimony
,
from
rigiditie
to
too
much
lenity
;
So
the
servants
of
Christ
,
while
they
are
disswading
people
from
the
one
extremity
,
had
need
most
carefully
to
guard
,
lest
under
pretence
of
eschewing
that
,
people
do
rush
upon
the
other
:
for
,
the
Apostle
,
while
he
forbiddeth
too
much
rigidity
in
parents
,
he
seeth
it
necessary
to
guard
them
against
the
other
extremity
of
too
much
indulgence
and
lenity
,
while
he
saith
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
.
6.
It
is
the
duty
of
parents
,
not
only
to
provide
for
the
bodies
and
outward
estate
of
their
children
,
but
also
,
and
mainly
to
care
for
their
souls
,
endeavouring
by
all
meanes
possible
to
bring
them
up
for
sons
and
daughters
to
the
Lord
Almighty
:
for
,
as
they
are
to
bring
them
up
or
nourish
them
;
so
also
to
beat
down
sin
in
them
,
by
nurture
or
correction
,
and
to
make
them
know
Jesus
Christ
the
Lord
;
But
bring
them
up
(
saith
he
)
in
the
nurture
and
admonition
of
the
Lord
.
7.
As
parents
are
to
correct
their
children
betimes
;
so
they
ought
not
herein
to
satisfi●
their
own
rage
and
passion
,
but
to
go
about
it
with
a
composed
minde
,
as
a
piece
of
service
injoyned
by
God
,
aiming
mainly
at
the
amendment
of
the
faulty
childe
,
and
,
in
order
hereto
,
joyning
instruction
and
admonition
with
correction
;
yea
,
and
seeking
the
blessing
of
Christ
to
accompany
it
:
for
,
the
Apostle
will
have
nurture
and
admonition
joyned
together
,
and
both
of
them
in
the
Lord
:
In
the
nurture
and
admonition
of
the
Lord
.
Verse
5.
Servants
,
be
obedient
to
them
that
are
your
masters
according
to
the
flesh
,
with
fear
and
trembling
,
in
singleness
of
your
heart
,
as
unto
Christ
:
HE
commeth
now
,
in
the
last
place
,
to
the
duties
of
masters
and
servants
;
and
,
first
,
beginneth
with
servants
.
See
the
reasons
why
he
insisteth
so
long
on
their
duty
,
upon
Col.
3.
22.
Now
,
servants
were
of
two
sorts
,
some
did
serve
for
hire
,
or
as
apprentises
,
Mal.
3.
—
5
—
.
Others
were
bond-slaves
to
their
masters
,
being
either
taken
in
war
,
2
Chron.
28.
10.
or
bought
with
money
,
Lev.
25.
44.
The
Apostle
speaketh
to
both
those
sorts
;
and
,
first
,
giveth
a
sum
of
their
duty
,
to
wit
,
obedience
to
their
masters
according
to
the
flesh
:
by
which
designation
of
masters
,
he
limiteth
their
dominion
and
mastership
to
the
bodies
of
their
servants
,
to
things
temporall
and
of
the
flesh
only
,
leaving
the
soul
and
conscience
to
God
only
,
who
is
the
alone
Lord
of
conscience
,
Matth.
23.
8.
And
the
obedience
here
enjoyned
to
be
given
by
servants
unto
those
,
as
it
is
largely
taken
,
doth
consist
in
a
chearfull
executing
of
all
their
lawfull
commands
,
Matth.
8.
9.
even
though
the
thing
commanded
be
laborious
,
painfull
,
Luke
17.
7
,
8
,
9.
and
rigid
,
1
Pet.
2.
18.
in
a
meek
and
patient
bearing
of
their
rebukes
,
Tit.
2.
9.
yea
,
and
corrections
also
,
1
Pet.
2.
18
,
20
,
21.
and
in
with-holding
their
hands
from
picking
,
and
their
tongues
from
abusing
their
masters
by
alledging
commissions
from
them
,
which
they
have
not
,
for
their
own
advantage
,
2
King
.
5.
20
,
&c.
and
in
abstaining
carefully
from
all
contriving
and
procuring
of
their
masters
prejudice
for
benefiting
themselves
,
or
others
,
Luke
16.
1
,
2
,
&c.
Secondly
,
he
giveth
some
properties
of
this
obedience
,
as
first
,
it
must
be
with
fear
and
trembling
:
which
property
consisteth
in
a
sollicitous
and
earnest
care
,
and
indefatigable
diligence
in
following
their
masters
affairs
to
his
greatest
advantage
,
(
Gen.
31.
38
,
39.
)
joyned
with
reverence
flowing
from
love
to
their
masters
person
,
1
Tim.
6.
1.
and
with
fear
of
his
displeasure
,
Mal.
1.
-
6
-
and
is
contrary
to
pride
and
lazinesse
.
See
working
with
fear
and
trembling
taken
in
this
sense
,
Phil.
2.
-12.
Secondly
,
their
obedience
must
be
with
singlenesse
of
heart
,
which
is
opposed
to
a
double
heart
,
hypocrisie
and
deceit
;
and
it
implyeth
that
faithfulnesse
,
which
ought
to
be
in
servants
towards
their
masters
,
as
minding
and
intending
from
their
very
heart
the
thriving
and
successe
of
their
affairs
in
all
things
and
at
all
times
,
Tit.
2.
10.
And
,
thirdly
,
it
must
be
as
unto
Christ
,
whereby
he
expresseth
the
manner
,
motive
and
rule
of
their
obedience
.
See
upon
chap.
5.
ver.
22.
Doct.
1.
Christian
liberty
,
and
spirituall
freedom
from
sin
,
Satan
,
and
Gods
wrath
,
is
not
inconsistent
with
civil
bondage
and
subjection
.
Christ
and
the
Gospel
teacheth
no
man
to
cast
off
that
yoke
,
but
how
they
are
to
carry
themselves
as
becometh
Christians
under
it
:
for
,
he
speaketh
to
servants
,
as
servants
,
enjoyning
them
civil
subjection
,
though
they
were
now
converted
and
partakers
of
that
spirituall
liberty
purchased
by
Christ
,
Gal.
3.
28.
Servants
be
obedient
to
your
masters
.
2.
The
condition
of
none
is
so
base
or
despicable
,
but
free
grace
in
God
will
stoup
so
low
,
as
to
take
notice
of
them
in
it
,
yea
,
and
bestow
upon
them
all
those
precious
blessings
purchased
by
Christ
,
that
so
grace
may
appear
to
be
grace
,
when
it
hath
compassion
on
those
who
are
in
all
respects
most
unworthy
and
vile
:
for
,
even
some
of
those
servants
,
who
for
the
most
part
were
bond-slaves
,
and
as
little
esteemed
of
by
their
masters
,
as
their
very
beasts
,
were
converted
by
the
Gospel
,
and
are
therefore
here
spoken
unto
as
converts
;
Servants
be
obedient
to
your
masters
.
3.
Such
is
the
sufficiency
of
Scripture
,
that
there
is
no
rank
,
state
,
nor
degree
of
persons
,
even
from
the
King
to
the
bond-slave
,
to
whom
it
doth
not
serve
as
a
full
and
perfect
rule
to
direct
them
how
to
walk
acceptably
in
their
stations
:
for
here
is
in
it
a
direction
even
for
servants
;
Servants
be
obedient
unto
your
masters
.
4.
The
great
and
main
lesson
which
servants
,
as
servants
,
ought
to
learn
,
and
so
to
learn
as
to
practise
,
is
to
be
obedient
to
their
masters
;
and
,
in
a
word
,
faithfully
and
diligently
and
according
to
their
masters
own
lawfull
directions
to
go
about
their
affairs
;
So
that
whatever
they
be
otherwise
for
wisdom
,
breeding
,
or
profession
of
piety
,
yet
if
they
be
inlacking
in
this
,
either
neglecting
their
businesse
,
or
preferring
their
own
wisdom
in
carrying
of
it
on
to
the
direction
of
their
masters
,
they
are
a
reproach
to
the
Gospel
,
in
so
far
as
they
make
not
conscience
of
that
which
the
Gospel
requireth
from
them
most
:
for
,
this
is
it
he
doth
mainly
presse
upon
them
;
Servants
be
obedient
unto
your
masters
.
5.
This
duty
of
obedience
belongeth
unto
all
servants
towards
their
masters
,
So
that
neither
birth
,
breeding
,
nor
their
near
relation
of
kindred
unto
their
masters
,
do
exempt
them
from
it
,
providing
they
be
servants
:
for
,
he
speaketh
indefinitly
unto
all
servants
;
Servants
be
obedient
unto
your
masters
.
6.
This
duty
of
obedience
from
servants
,
is
payable
to
all
masters
without
exception
,
whether
they
be
good
or
bad
,
rich
or
poor
,
great
or
small
,
no
diversity
of
that
kind
doth
detract
from
the
masters
authority
,
nor
ought
to
lessen
the
servants
obedience
:
for
,
he
speaketh
indefinitly
also
of
masters
;
Servants
be
obedient
unto
your
masters
.
7.
As
the
power
of
masters
,
yea
,
and
all
earthly
power
whatsomever
,
doth
only
reach
the
body
,
and
the
outward
temporall
concernments
of
inferiors
,
and
cannot
reach
their
conscience
,
soul
or
spiritual
concernments
,
except
to
constrain
the
outward
man
unto
the
obedience
of
what
God
hath
already
prescribed
in
those
;
So
neither
ought
superiors
to
make
their
will
an
absolute
rule
to
be
followed
by
their
inferiors
in
all
things
,
nor
yet
inferiors
to
give
up
themselves
wholly
to
follow
all
their
directions
with
a
blind
and
implicit
obedience
;
for
,
they
are
but
masters
according
to
the
flesh
,
that
is
,
have
power
over
the
bodies
of
servants
only
,
8.
It
is
not
sufficient
to
do
what
is
commanded
by
God
in
any
thing
,
except
we
do
it
in
that
manner
wherein
it
is
commanded
:
and
particularly
,
servants
must
not
only
yeeld
obedience
to
their
masters
,
and
do
them
service
;
but
they
must
do
it
in
such
manner
as
it
ought
to
be
done
:
and
in
speciall
,
their
obedience
and
service
must
be
qualified
,
as
the
Apostle
hath
expressed
,
even
with
fear
and
trembling
,
singlenesse
of
heart
,
&c.
See
the
exposition
of
this
,
and
the
two
following
verses
.
9.
A
proud
heart
,
evidencing
it self
in
a
saucie
,
malapert
,
awlesse
and
carlesse
carriage
,
is
most
unbeseeming
the
condition
of
servants
,
and
highly
displeasing
to
God
in
them
,
as
being
opposit
to
that
property
of
fear
and
trembling
,
which
ought
to
accompany
their
obedience
;
Be
obedient
with
fear
and
trembling
10.
Though
servants
are
to
stand
in
awe
of
their
masters
displeasure
,
and
even
from
fear
of
that
to
go
about
their
service
,
Mal.
1.
-
6
-
.
yet
they
must
not
be
acted
from
fear
alone
,
nor
think
themselves
exonered
,
when
so
much
is
done
as
his
displeasure
will
be
eschewed
;
but
,
being
acted
from
other
motives
also
,
they
must
make
conscience
of
severall
other
things
in
the
matter
and
manner
of
their
service
,
which
the
awe
and
fear
of
their
master
would
never
constrain
them
unto
:
for
,
although
the
master
know
not
the
heart
,
and
consequently
the
servants
need
not
to
trouble
themselves
about
their
heart
from
the
fear
,
or
dread
of
him
;
yet
,
they
are
to
obey
in
singlenesse
of
heart
.
11.
A
servant
can
never
discharge
his
duty
with
that
sincerity
and
tendernesse
,
which
he
oweth
unto
his
master
,
except
he
have
an
high
esteem
of
Christ
,
and
in
the
first
plac
,
become
an
obedient
servant
unto
Him
,
that
so
from
love
to
Christ
he
may
yeeld
himself
obedient
to
his
master
in
Christ
,
and
so
far
as
obedience
to
him
doth
not
crosse
that
obedience
which
he
oweth
to
Christ
:
for
,
he
biddeth
them
be
obedient
unto
their
masters
as
unto
Christ
,
and
so
implyeth
they
must
be
first
obedient
unto
Christ
.
Vers.
6.
Not
with
eye-service
,
as
men-pleasers
,
but
as
the
servants
of
Christ
,
doing
the
will
of
God
from
the
heart
.
HEre
are
moe
properties
of
the
obedience
required
from
servants
,
or
rather
an
explanation
of
that
property
already
expressed
,
to
wit
,
singleness
of
heart
:
which
he
explaineth
,
1.
negatively
,
while
he
opposeth
it
to
eye-service
,
which
is
here
condemned
in
servants
,
who
then
are
guilty
of
this
sin
when
they
seem
respective
to
their
masters
person
,
and
carefull
of
what
concerneth
him
,
himself
being
present
;
or
,
when
they
know
their
deportment
will
otherwayes
come
to
his
knowledge
,
but
at
other
times
are
unfaithfull
and
carelesse
:
which
sin
of
eye-service
is
aggreaged
from
this
,
that
those
who
are
guilty
of
it
are
men-pleasers
;
not
as
if
it
were
simply
unlawfull
for
servants
to
endeavour
to
please
their
masters
,
for
that
is
commanded
,
Tit.
2.
9.
but
when
they
only
seek
to
please
them
,
and
that
they
may
seem
to
please
them
,
care
not
to
deceive
them
,
by
appearing
to
be
that
in
their
presence
,
which
really
they
are
not
;
and
consequently
,
do
not
labour
to
approve
themselves
to
the
all-seeing
eye
of
God
:
This
is
the
sin
of
men-pleasing
here
condemned
in
servants
,
as
being
near
of
kin
to
eye-service
.
Next
,
positively
,
by
shewing
that
then
did
they
serve
in
singlenesse
of
heart
,
when
,
1.
they
behaved
themselves
as
the
servants
of
Christ
,
knowing
that
they
behoved
to
be
countable
to
Him
,
who
knoweth
the
double
dealing
even
of
the
very
heart
,
Jer.
17.
10.
and
that
He
will
accept
of
their
lawfull
obedience
unto
their
masters
,
as
service
done
to
Him
.
And
,
secondly
,
when
taking
God
for
their
party
,
and
looking
upon
the
lawfull
commands
of
their
masters
,
as
the
will
of
God
unto
them
,
they
do
set
about
to
execute
them
cordially
and
sincerely
,
even
from
the
heart
,
without
dissimulation
and
hypocrisie
.
Doct.
1.
A
single
heart
is
alwayes
constant
in
good
,
and
the
same
in
secret
which
it
is
before
the
view
of
others
:
for
,
eye-service
,
whereby
servants
are
one
thing
before
their
masters
,
and
another
thing
behind
their
backs
,
is
here
opposed
to
singlnesse
of
heart
;
not
with
eye-service
.
2.
A
man
may
so
walk
,
as
to
content
the
eye
of
those
who
behold
;
and
to
please
men
to
the
full
,
who
can
see
no
further
than
the
outside
,
1
Sam.
16.
-7.
and
yet
his
way
be
highly
displeasing
unto
God
:
for
,
though
eye-service
be
a
sin
displeasing
unto
God
;
Yet
servants
may
please
men
with
it
,
as
is
here
implyed
:
not
with
eye-service
,
as
men-pleasers
.
3.
When
a
mans
chief
design
is
to
gain
applause
,
and
to
be
well
esteemed
of
by
men
,
he
hath
no
further
regard
of
his
duty
,
either
to
God
or
men
,
than
what
doth
make
way
for
the
promoting
of
that
design
:
for
,
men-pleasing
is
the
fountain
of
eye-service
in
servants
,
or
of
their
neglecting
duty
,
but
in
so
far
only
as
they
may
be
seen
and
approven
by
their
masters
;
not
with
eye-service
,
as
men-pleasers
.
4.
To
propose
unto
our selves
the
pleasing
of
men
,
and
gaining
of
approbation
,
good
liking
and
applause
from
them
,
as
our
great
design
to
be
gained
upon
any
tearmes
,
is
inconsistent
with
the
work
of
grace
in
the
heart
,
and
with
that
subjection
which
we
owe
to
the
Lord
Christ
:
a
man
cannot
serve
two
masters
,
Matth.
6.
24.
for
,
he
opposeth
men-pleasers
to
the
servants
of
Christ
;
not
as
men-pleasers
,
but
as
the
servants
of
Christ
,
saith
he
.
5.
The
meanest
and
basest
of
services
,
which
men
go
about
in
their
lawfull
callings
,
being
done
with
the
right
qualifications
,
from
right
motives
,
for
a
right
end
,
and
in
the
right
manner
,
is
service
done
to
Christ
,
and
will
be
accepted
of
by
Him
,
as
such
,
because
He
doth
command
it
;
and
it
is
done
,
if
done
a
right
in
obedience
to
His
command
:
for
,
he
will
have
the
meanest
servants
to
go
about
their
service
as
servants
to
Christ
,
and
doing
the
will
of
God
.
6.
Then
may
we
reckon
the
going
about
of
our
ordinary
imploiments
to
be
service
done
to
Christ
,
when
we
look
upon
what
we
do
as
commanded
by
God
,
do
it
in
obedience
to
His
command
,
and
are
heartily
sincere
in
what
we
do
,
as
aiming
singly
without
hypocrisie
and
dissimulation
,
at
the
honour
of
God
,
and
the
good
of
these
whose
good
we
pretend
to
,
and
ought
to
aim
at
:
for
,
he
explaineth
how
servants
may
reckon
themselves
as
servants
to
Christ
,
even
by
their
doing
the
will
of
God
from
their
heart
.
7.
Our
eyeing
of
God
and
taking
Him
for
our
partie
,
to
whom
we
must
give
an
accompt
,
even
in
those
things
which
we
do
unto
men
,
is
a
singular
help
to
make
us
single
and
straight
in
all
our
affairs
,
and
to
banish
all
double
dealing
,
deceit
,
hunting
after
applause
,
and
all
such-like
vices
,
which
our
heart
presumeth
to
make
bold
with
,
when
we
look
to
no
higher
partie
than
poor
fecklesse
man
:
for
,
that
they
may
be
single
in
heart
,
and
eschew
eye-service
and
man-pleasing
,
he
directeth
them
to
take
God
for
their
partie
;
but
as
servants
to
Christ
,
doing
the
will
of
God
from
the
heart
.
8.
Then
is
the
will
of
God
acceptably
done
,
when
not
only
the
outward
man
,
as
tongue
,
hand
,
and
other
members
of
the
body
,
do
act
every
one
their
part
,
but
the
heart
and
in-most
affections
are
brought
up
to
the
work
;
otherwise
our
performances
are
but
a
lame
sacrifice
,
as
being
destitute
of
that
which
God
doth
mainly
call-for
,
Prov.
23.
26.
for
,
he
saith
,
doing
the
will
of
God
from
the
heart
.
Vers.
7.
With
good
will
doing
service
,
as
to
the
Lord
,
and
not
to
men
:
HEre
is
a
third
thing
required
to
the
service
and
obedience
of
servants
in
singlnesse
of
heart
,
even
that
it
be
with
goodwill
and
love
to
their
masters
person
,
and
to
the
thriving
of
his
affairs
,
which
is
opposit
to
the
doing
of
their
service
grudgingly
,
unpleasantly
,
or
from
fear
of
punishment
and
an
eye
to
their
own
advantage
only
;
and
that
they
may
be
encouraged
to
do
service
from
this
principle
,
even
to
their
unworthie
masters
,
he
directeth
them
to
fasten
their
eye
upon
the
Lord
,
who
had
subjected
them
unto
such
masters
,
and
to
know
that
in
yeelding
that
obedience
unto
them
,
which
was
commanded
by
God
,
they
did
service
to
Him
rather
than
to
them
,
and
might
therefore
do
it
with
better
will
:
for
,
the
negative
particle
doth
not
deny
simply
,
but
comparativly
:
So
that
,
as
to
the
Lord
,
and
not
to
men
,
is
,
to
the
Lord
more
than
to
men
,
Mark
9.
37.
Doct.
1.
Fear
and
love
of
one
and
the
same
person
,
may
well
consist
,
and
both
be
a
conjunct
principle
having
influence
upon
one
and
the
same
duty
;
yea
,
then
only
is
that
duty
,
which
floweth
from
fear
,
acceptable
unto
God
,
when
the
partie
to
whom
the
dutie
is
done
,
whether
it
be
God
or
men
,
is
not
only
feared
,
but
also
loved
:
for
,
the
obedience
of
servants
must
not
only
flow
from
fear
and
trembling
,
ver.
5.
but
also
from
love
and
good-will
;
with
good-will
doing
service
.
2.
That
a
man
do
service
to
God
,
whether
in
the
duties
af
immediate
worship
,
or
of
his
ordinary
calling
,
it
is
of
necessity
required
,
that
he
do
it
cheerfully
,
not
as
of
necessity
and
constraint
,
but
with
a
delight
and
pleasure
in
it
,
as
in
that
which
God
doth
call-for
at
his
hands
:
the
Lord
doth
love
a
cheerfull
giver
,
2
Cor.
9.
-7.
for
,
that
servants
may
go
about
their
service
to
their
masters
,
as
servants
to
Christ
,
and
thereby
do
the
will
of
God
,
it
is
required
,
that
with
good-will
they
do
their
service
.
3.
The
most
base
,
and
meanest
of
imployments
,
which
God
doth
call
us
to
discharge
,
ought
to
be
undertaken
and
discharged
by
us
with
cheerfulnesse
and
good
will
,
it
being
no
small
credit
for
prodigal
rebels
to
be
entrusted
in
the
meanest
piece
of
service
to
Him
:
yea
,
and
the
more
mean
and
fecklesse
the
service
be
which
we
discharge
,
it
ought
to
be
gone
about
with
more
of
cheerfulnesse
;
that
what
is
inlacking
in
the
worth
of
the
work
,
may
be
made
up
by
the
hearty
affection
and
good-will
of
the
worker
:
for
,
he
will
have
even
servants
going
about
their
basest
imployments
with
good-will
,
because
they
did
thereby
service
to
God
,
and
He
did
call
them
to
it
;
with
good-will
doing
service
as
to
the
Lord
.
4.
So
ingrate
is
man
for
the
most
part
,
and
so
slow
to
reward
those
from
whom
he
receiveth
favour
and
advantage
;
yea
,
so
prone
to
requite
them
evill
for
good
,
Judg.
9.
17
,
18.
that
a
man
can
never
heartily
and
with
such
good-will
as
he
ought
,
do
service
to
the
most
of
men
,
except
he
look
to
God
in
and
above
men
,
and
know
that
they
are
thereby
doing
service
to
Him
,
whom
to
serve
in
the
meanest
imployment
,
is
a
sufficient
reward
for
it self
,
1
Chron.
29.
14.
besides
that
He
will
have
none
to
serve
Him
for
nothing
,
as
the
following
verse
doth
teach
:
for
,
the
Apostle
implyeth
they
can
never
serve
their
masters
with
good-will
,
except
they
look
to
God
more
than
to
man
:
therefore
he
saith
,
with
good-will
doing
service
as
to
the
Lord
,
and
not
to
men
.
Vers.
8.
Knowing
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
.
THe
Apostle
,
having
thus
held
forth
the
necessary
requisits
of
that
obedience
enjoyned
unto
servants
,
he
doth
,
thirdly
,
perswade
them
to
it
in
this
verse
,
by
an
argument
taken
from
the
great
advantage
they
should
reap
thereby
,
while
he
sheweth
,
that
though
their
reward
from
their
earthly
masters
was
little
,
or
none
,
yet
so
mercifull
is
God
,
that
of
His
own
free
grace
(
Rom.
11.
35.
)
and
not
for
any
merit
in
mans
service
(
which
is
none
,
Luke
17.
10.
)
He
doth
largely
recompense
(
sometimes
here
,
Mark
20.
30.
and
alwayes
hereafter
,
Col.
3.
24.
)
all
those
who
make
conscience
of
doing
good
,
or
of
going
about
their
calling
as
service
to
Him
;
and
that
in
this
free
retribution
of
a
reward
.
He
taketh
notice
of
the
poor
bond-servant
,
who
serveth
God
in
his
calling
,
as
well
as
of
free-men
and
masters
.
And
that
this
argument
may
have
the
more
force
with
them
,
he
appealeth
to
their
own
conscience
and
knowledge
for
the
truth
of
it
,
if
it
was
not
so
as
he
had
affirmed
.
Doct.
1.
Then
,
and
then
only
,
may
a
man
reckon
himself
to
do
good
,
or
a
good
work
acceptable
to
God
,
when
the
thing
he
doth
is
warranted
by
Gods
will
revealed
in
His
Word
,
when
he
doth
it
in
singlenesse
of
heart
,
from
an
inward
principle
of
love
and
good-will
within
in
the
heart
,
and
in
obedience
to
Gods
command
,
or
as
service
unto
Him
:
for
,
the
obedience
required
from
servants
,
was
to
be
so
qualified
,
ver.
5
,
6
,
7.
and
he
doth
here
call
it
a
doing
good
:
Whatsoever
good
thing
a
man
doth
.
2.
Even
the
basest
drudgery
of
servants
being
so
qualified
,
is
a
doing
of
good
,
and
cometh
within
the
compasse
of
good
works
,
which
the
Lord
will
take
notice
of
as
such
:
for
,
it
is
with
an
eye
to
the
imployment
of
servants
mainly
that
he
here
speaketh
:
Whatsoever
good
thing
a
man
doth
,
the
same
shall
be
receive
.
3.
As
it
is
lawfull
to
eye
the
promised
reward
for
our
encouragement
in
the
way
of
duty
;
So
it
is
the
mind
of
God
that
every
one
should
in
the
due
and
right
order
,
make
particular
application
unto
themselves
of
such
promises
as
are
in
Scripture
held
forth
unto
all
in
general
:
for
,
he
holdeth
forth
the
promise
of
a
reward
,
which
is
made
unto
all
who
do
good
in
general
,
to
be
made
use
of
by
Christian
servants
,
for
their
encouragement
in
particular
;
Whatsoever
good
a
man
doth
,
the
same
shall
be
receive
of
the
Lord
.
4.
Promises
have
no
influence
to
excite
unto
duty
,
except
the
truth
of
them
be
known
and
believed
,
so
that
ignorance
and
misbelief
of
divine
truths
,
are
a
great
cause
of
abounding
profanity
and
neglect
of
duty
in
all
ranks
:
for
,
he
layeth
the
weight
of
their
encouragement
to
duty
from
this
promise
upon
the
knowledge
and
faith
which
they
had
of
it
;
knowing
that
whatsoever
good
thing
any
man
doth
,
the
same
shall
be
receive
of
the
Lord
.
5.
The
Lord
,
in
dispensing
rewards
,
looketh
not
to
the
externall
beauty
,
splendour
,
or
greatnesse
of
the
work
,
but
to
the
honesty
and
sincerity
of
it
,
how
mean
or
inconsiderable
soever
it
be
otherwise
:
for
,
the
promise
of
a
reward
,
is
to
the
outwardly
mean
and
base
works
of
poor
servants
,
if
so
they
be
honest
and
sincere
,
aswell
as
to
the
more
splendid
,
honourable
and
expensive
works
of
their
rich
masters
:
The
same
shall
he
receive
of
the
Lord
,
whether
he
be
bond
or
free
.
Vers.
9.
And
ye
masters
,
do
the
same
things
unto
them
,
forbearing
threatning
:
knowing
that
your
master
also
is
in
heaven
,
neither
is
their
respect
of
persons
with
him
.
HE
doth
here
,
in
the
first
place
,
set
down
the
duties
of
masters
towards
their
servants
,
1.
positively
,
while
he
enjoyneth
them
to
do
the
same
things
:
which
is
to
be
understood
,
not
of
the
duties
themselves
,
which
are
much
different
from
the
duties
of
servants
,
(
See
them
briefly
summed
up
upon
Col.
4.
ver.
1.
doct.
1
,
2.
)
but
of
those
properties
and
conditions
which
are
common
to
the
duties
of
both
;
so
,
that
the
master
is
bound
to
discharge
his
duty
towards
his
servant
in
singlenesse
of
heart
,
as
service
to
Christ
,
in
obedience
to
the
will
and
command
of
God
,
from
his
heart
,
with
love
and
good-will
,
even
as
the
servant
is
bound
to
minde
those
qualifications
in
his
duty
towards
his
master
.
Next
,
negatively
,
while
he
forbiddeth
threatning
,
or
rather
commandeth
to
relax
and
moderate
threatning
,
as
the
word
doth
signifie
;
and
so
the
thing
forbidden
is
excesse
in
threatning
and
boasts
,
when
they
are
alway
menacing
,
oftentimes
for
light
occasions
,
and
sometimes
for
none
;
And
by
proportion
,
all
fierce
and
inhumane
way
of
dealing
with
servants
by
masters
,
whether
in
words
or
deeds
,
is
here
forbidden
also
.
In
the
second
place
he
inforceth
this
duty
,
by
minding
them
of
that
which
they
did
know
,
at
least
ought
to
have
known
,
even
that
they
also
aswell
as
their
servants
had
a
master
above
them
to
call
them
to
an
accompt
,
to
wit
,
God
,
who
,
to
make
the
argument
more
pungent
,
is
described
,
1.
from
His
magnificent
and
stately
Palace
,
where
His
glory
shineth
,
to
wit
,
the
Heaven
;
not
as
if
He
were
only
there
,
and
nowhere
else
,
Jer.
23.
24.
but
to
set
forth
His
absolute
dominion
,
2
Chron.
20.
6.
His
omniscience
,
Psal.
11.
4.
His
holinesse
,
Isa.
57.
15.
and
His
omnipotency
,
Psal.
115.
3.
so
that
their
sin
could
not
be
hid
from
Him
,
His
holy
Nature
did
hate
it
,
He
had
both
right
and
power
to
punish
it
.
2.
From
His
impartiality
and
justice
,
in
judging
so
that
He
respecteth
not
persons
,
nor
faces
,
outward
shew
and
appearance
,
as
the
word
signifieth
;
and
therefore
,
by
persons
is
not
meaned
the
substance
,
or
personal
subsistence
of
men
,
but
their
outward
state
and
condition
,
even
that
which
is
conspicuous
in
man
,
and
doth
commonly
make
him
more
or
lesse
esteemed
among
men
,
as
country
,
state
of
life
,
riches
,
poverty
,
wisdom
,
learning
,
&c.
and
consequently
to
respect
persons
,
is
to
wrest
judgement
from
a
sinfull
respect
to
the
outward
state
,
condition
of
parties
,
and
such
other
things
which
are
wholly
extrinsick
to
the
cause
in
hand
,
which
vice
the
Lord
is
free
of
as
being
the
righteous
Judge
of
the
world
,
who
cannot
be
byassed
by
fear
,
love
,
pitty
,
or
any
other
inordinate
affection
,
as
man
is
;
and
consequently
,
the
outward
dignity
,
power
,
or
wealth
of
masters
,
would
not
make
Him
spare
them
,
if
they
made
not
conscience
of
their
duty
.
Hence
Learn
,
1.
Though
masters
are
freed
from
subjection
and
giving
obedience
unto
their
servants
;
yet
not
from
doing
duty
unto
them
.
Neither
is
there
any
power
among
men
so
absolute
,
no
not
that
of
Kings
and
supream
Rulers
,
Rom.
13.
3.
-4.
-6.
but
it
implyeth
an
obligation
,
through
vertue
of
Gods
Ordinance
,
upon
those
who
are
invested
with
it
,
to
make
conscience
of
several
duties
towards
their
inferiours
and
subjects
:
for
,
he
saith
,
And
ye
masters
,
do
the
same
things
unto
them
.
2.
It
concerneth
masters
in
their
place
as
much
as
servants
in
theirs
,
not
only
to
go
about
their
duty
,
but
also
to
advert
to
the
manner
wherein
they
do
it
,
even
that
it
be
done
in
sincerity
,
cordially
,
chearfully
,
taking
God
for
their
party
more
than
men
:
for
,
he
saith
,
Ye
masters
,
do
the
same
things
unto
them
.
3.
It
is
not
only
lawfull
,
but
in
some
cases
necessary
for
masters
sometimes
to
threaten
,
boast
,
cast
down
their
countenance
upon
negligent
,
lazy
,
disobedient
,
and
chiefly
upon
profane
servants
,
providing
they
do
it
moderatly
,
and
keep
off
excesse
:
for
,
the
Apostle
doth
not
simply
forbid
all
manner
of
threatning
,
but
only
prescribeth
a
moderation
thereof
;
Forbearing
,
or
moderating
threatning
.
4.
The
Servants
of
Christ
in
the
reproof
of
sin
,
ought
mainly
to
guard
against
such
evils
,
as
those
to
whom
they
speak
,
through
custom
,
perverse
inclination
,
or
a
deluded
mind
,
are
most
ready
to
fall
into
;
and
so
ought
people
set
mainly
against
such
sins
in
themselves
,
and
thereby
defend
the
wall
where
it
is
weakest
,
and
the
enemies
greatest
force
doth
lie
:
for
,
because
masters
are
most
prone
to
break
out
against
their
servants
in
threatning
,
railing
and
reviling
words
,
as
thinking
words
are
but
wind
,
and
their
tongues
are
their
own
,
Psal.
12.
4.
therefore
he
forbiddeth
that
evil
mainly
and
expresly
:
Forbearing
threatning
,
saith
he
.
5.
As
it
is
very
usuall
for
powers
on
earth
,
sinfully
to
oversee
,
and
not
to
punish
the
cruell
and
unjust
dealing
of
masters
towards
servants
;
So
those
sins
which
are
most
connived
at
by
men
,
are
most
severely
taken
notice
of
by
God
:
for
,
the
Apostle
mindeth
them
,
that
God
would
call
masters
to
an
accompt
how
they
carried
towards
their
servants
,
though
men
did
not
take
notice
of
them
:
Knowing
that
your
master
also
is
in
heaven
.
6.
It
is
too
too
ordinary
for
men
in
place
and
authority
above
others
,
to
carry
themselves
as
if
they
had
none
above
them
to
be
countable
unto
;
or
,
at
least
,
to
dream
that
the
Lord
will
not
take
such
strict
account
of
them
,
as
of
their
underlings
and
servants
;
for
,
the
Apostle
obviateth
such
thoughts
,
and
so
doth
indirectly
imply
,
that
masters
did
so
think
,
while
he
saith
,
your
master
also
is
in
heaven
,
and
there
is
no
respect
of
persons
with
him
.
7.
Ministers
are
bound
to
inculcate
,
even
those
truths
upon
the
Lords
people
,
which
they
in
charity
do
judge
to
be
throughly
known
already
by
them
;
because
truths
are
better
known
than
made
use
of
by
the
most
part
;
yea
,
the
calling
to
mind
of
known
truths
by
the
publick
Ministery
,
doth
through
Gods
blessing
put
a
new
lustre
and
efficacy
upon
them
for
inciting
unto
duty
:
for
therefore
,
though
the
Apostle
supponeth
they
knew
this
truth
,
yet
he
putteth
them
in
remembrance
of
it
;
Knowing
that
your
master
is
in
heaven
.
See
what
is
observed
further
upon
this
description
of
God
,
from
His
royal
palace
,
and
impartiality
in
judging
,
upon
Col.
3.
ver.
25.
doct.
4
,
5.
and
Col.
4.
ver.
1.
doct.
4
,
5
,
6.
Vers.
10.
Finally
,
my
brethren
,
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
THe
Apostle
(
having
from
chap.
5.
ver.
21.
exhorted
unto
those
duties
which
belong
to
Christians
as
they
are
members
of
families
)
doth
now
in
the
second
part
of
this
Chapter
,
exhort
unto
one
duty
,
which
belongeth
unto
all
Christians
in
generall
,
the
making
conscience
whereof
,
is
necessary
for
practising
all
,
or
any
of
the
fore-mentioned
duties
,
even
that
they
would
prepare
and
make
ready
for
a
christian
warfare
.
And
being
in
the
first
branch
of
this
part
of
the
Chapter
,
unto
ver.
14.
to
inforce
this
duty
more
generally
,
he
doth
,
first
,
propone
the
exhortation
,
to
wit
,
that
finally
,
or
notwithstanding
of
all
he
had
formerly
spoken
,
this
one
thing
did
remain
yet
necessary
to
be
delivered
by
him
,
(
for
,
so
much
the
Original
word
doth
imply
)
even
that
they
would
be
strong
,
fortifie
themselves
,
take
to
them
spirits
and
resolutions
in
order
to
their
Christian
warfare
.
And
this
,
first
,
by
looking
at
,
and
making
use
of
that
strength
which
they
had
,
and
all
Believers
have
without
themselves
in
the
Lord
Christ
,
who
is
engaged
with
them
,
as
leader
and
generall
in
this
warfare
,
Joh.
10.
28.
And
particularly
,
they
are
to
look
at
,
and
act
their
faith
upon
the
power
of
His
might
,
or
His
almighty
power
,
in
order
to
their
being
strong
and
resolute
,
as
that
,
which
alone
was
able
to
answer
all
their
faintings
and
fears
,
arising
either
from
their
own
weaknesse
,
Rom.
4.
19.
with
21.
or
the
strength
of
enemies
,
Joh.
16.
33.
Hence
Learn
,
1.
It
is
not
enough
for
Christians
to
know
what
they
ought
to
do
by
vertue
of
their
severall
relations
,
except
they
also
set
about
the
practice
of
their
duty
according
to
what
they
know
of
it
:
for
,
the
Apostle
,
having
already
instructed
them
in
the
knowledge
of
their
duty
,
he
sheweth
this
one
thing
was
yet
remaining
,
even
to
prepare
themselves
with
resolution
and
courage
in
order
to
their
better
practising
of
it
:
Finally
,
or
,
this
yet
remaineth
,
that
ye
be
strong
in
the
Lord
.
2.
As
the
duties
of
a
Christian
life
,
whether
in
our
generall
or
particular
calling
,
will
not
be
discharged
by
us
without
a
battell
and
conflict
with
strong
difficulties
and
terrible
adversaries
;
So
it
is
the
duty
of
Christs
Ministers
,
not
only
to
presse
duties
upon
the
Lords
people
,
but
also
to
forewarne
them
of
these
difficulties
and
dangers
which
ly
in
the
way
of
their
duty
,
and
to
instruct
them
how
to
wrestle
with
and
overcome
them
all
:
for
,
so
doth
Paul
,
having
already
pressed
upon
them
the
duties
of
their
generall
and
particular
callings
,
he
doth
here
not
only
forewarne
them
,
but
also
forearme
them
against
difficulties
and
hazards
;
Finally
,
be
strong
in
the
Lord
.
3.
Though
the
Lords
Servants
sometimes
may
,
and
are
also
bound
to
command
and
charge
the
people
of
God
committed
to
their
charge
,
to
make
conscience
of
their
duty
,
1
Tim.
6.
17.
yea
,
and
also
denounce
against
them
most
terrible
threatnings
,
if
they
neglect
it
,
2
Tim.
4.
2.
Tit.
1.
13.
yet
,
so
long
as
gentle
exhortations
,
enforced
with
sweet
smooth
insinuations
and
rationall
demonstrations
of
the
equity
and
necessity
of
the
thing
,
may
prevail
,
they
are
rather
to
be
followed
by
them
,
thereby
testifying
their
affection
unto
,
and
charitable
esteem
of
their
hearers
as
of
rationall
men
,
who
,
are
in
a
greater
probability
to
be
wrought
upon
by
insinuations
,
desires
and
convincing
reasons
,
than
by
threats
and
boasts
:
for
,
the
Apostle
doth
here
gently
exhort
them
,
enforcing
this
exhortation
by
an
insinuative
compellation
,
while
he
calleth
them
brethren
,
and
afterwards
convinceth
them
of
the
equity
and
necessity
of
that
to
which
he
doth
exhort
them
;
Finally
,
my
brethren
,
be
strong
in
the
Lord
.
4.
So
strong
and
terrible
are
these
difficulties
which
Christians
are
assaulted
with
in
the
way
of
duty
,
(
See
ver.
12.
)
that
there
is
need
of
more
than
ordinary
strength
,
resolution
and
courage
,
for
meeting
with
them
,
and
charging
through
them
.
Faint
hearted-cowards
and
lazie
sluggards
,
will
never
face
them
,
far
lesse
overcome
them
,
Prov.
22.
13.
for
,
in
order
to
their
rancountering
those
difficulties
,
he
biddeth
them
be
strong
,
that
is
,
take
to
them
spirits
and
courage
.
5.
No
naturall
courage
nor
hardinesse
of
spirit
,
arising
from
mans
naturall
temper
,
(
though
in
some
respect
sufficient
for
making
men
endure
any
temporall
hardship
without
succumbing
,
Prov.
18.
14.
)
is
able
to
underprop
and
bear
us
up
against
the
furious
assaults
of
such
spirituall
adversaries
,
and
breaking
discouragements
,
arising
from
such
multiplied
difficulties
as
daily
do
assault
us
in
our
Christian
course
:
for
,
he
biddeth
them
be
strong
,
not
in
themselves
or
in
the
power
of
their
own
naturall
resolutions
,
but
in
the
Lord
,
and
the
power
of
his
might
.
6.
No
strength
of
grace
inherent
,
no
spiritual
courage
flowing
from
the
graces
of
Gods
Spirit
in
us
,
is
alone
,
and
by
it self
sufficient
to
make
us
stand
and
bear
us
through
as
victors
in
this
spirituall
conflict
:
we
must
besides
,
be
underpropped
by
the
power
and
strength
of
Christ
the
Lord
without
us
,
by
whose
influence
our
inherent
graces
must
be
actuated
and
applied
to
work
,
Philip.
2.
13.
directed
in
their
work
,
2
Thess.
3.
5.
recruited
daily
with
a
new
supply
of
strength
,
Isa.
40.
29.
and
keeped
from
fainting
under
renewed
assaults
,
Luke
22.
31
,
32.
otherwise
they
can
do
nothing
,
Joh.
15.
-5.
for
,
he
forbiddeth
them
not
only
make
use
of
grace
inherent
,
as
we
shall
hear
,
ver.
11.
but
also
and
antecedently
,
be
strong
in
the
Lord
,
or
in
that
strength
which
they
had
without
themselves
in
the
Lord
Christ
.
7.
As
whatsoever
is
in
the
Lord
Christ
,
must
and
will
be
forth-coming
,
for
the
encouragement
strengthening
and
bearing
through
of
Believers
in
this
spirituall
conflict
;
So
their
greatest
strength
,
and
ground
of
courage
in
all
their
conflicts
,
doth
ly
in
,
and
ought
to
arise
from
,
not
what
they
are
in
themselves
,
or
can
do
for
themselves
,
but
what
the
Lord
Christ
is
engaged
to
be
and
do
on
their
behalf
:
for
,
he
exhorteth
them
,
be
strong
in
the
Lord
,
thereby
implying
,
that
the
Lord
Christ
would
be
forthcoming
for
them
,
and
that
they
were
to
draw
their
resolution
and
courage
from
thence
.
8.
Christian
souldiers
,
in
order
to
their
own
encouragement
and
strengthening
for
this
spirituall
conflict
,
ought
to
lay
hold
upon
,
and
by
faith
make
use
,
as
of
whole
Christ
,
and
of
all
those
rich
and
glorious
perfections
which
are
in
Him
,
So
especially
of
His
almighty
power
and
strength
,
by
vertue
whereof
,
He
doth
all
His
pleasure
,
Isa.
46.
-10.
neither
is
there
any
thing
too
hard
for
Him
,
Gen.
18.
14.
The
power
of
enemies
and
greatnesse
of
difficulties
,
together
with
our
own
weaknesse
,
call
for
this
:
besides
,
that
many
of
our
discouragements
arise
,
not
so
much
or
only
from
misbelief
of
His
good-will
to
help
,
as
from
our
atheisticall
doubtings
about
His
power
and
strength
,
which
sometimes
are
expressed
,
Psal.
78.
-20.
and
sometimes
work
subtilly
under
ground
,
as
if
not
His
power
but
only
His
good-will
were
doubted
of
,
which
is
clear
from
this
,
that
His
good-will
is
not
usually
questioned
,
but
when
difficulties
are
great
,
and
to
sense
and
reason
insuperable
.
Hence
it
is
,
that
,
having
commanded
them
to
act
their
faith
upon
whole
Christ
and
all
that
is
in
Him
,
he
biddeth
them
pitch
upon
His
almighty
power
in
particular
;
Be
strong
in
the
Lord
,
and
in
the
power
of
His
might
.
Vers.
11.
Put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
devil
.
THe
Apostle
will
have
them
to
be
strong
and
fortifie
themselves
,
next
,
by
acquiring
and
making
use
of
spirituall
strength
inherent
in
themselves
,
while
he
enjoyneth
them
to
put
on
the
whole
armour
of
God
,
that
is
,
the
whole
furniture
and
matter
of
Christian
vertues
,
and
all
the
means
which
God
hath
appointed
for
guarding
the
soul
against
Satans
temptations
,
as
he
cleareth
afterwards
in
the
particular
pieces
of
this
armour
.
Now
,
those
graces
of
Gods
Spirit
,
are
called
armour
,
because
they
defend
the
soul
from
,
and
strike
out
against
,
Satan
and
sinfull
lusts
,
as
the
armour
of
souldiers
in
wars
do
defend
the
body
and
hurt
the
enemy
;
and
the
armour
of
God
,
both
to
shew
it
must
be
spirituall
and
not
carnall
,
2
Cor.
10.
5.
as
being
fitted
for
the
heart
,
soul
and
conscience
,
and
not
the
bodily
members
;
and
that
God
is
the
author
,
maker
and
inventer
of
this
armour
,
and
accordingly
doth
bestow
it
,
Iam.
1.
17.
In
the
latter
part
of
the
verse
,
he
sheweth
the
end
why
they
should
be
strong
in
the
Lord
,
and
put
on
this
armour
,
even
that
they
might
be
able
to
stand
,
that
is
,
to
hold
on
their
Christian
course
(
as
a
souldier
standing
orderly
and
keeping
his
ground
)
not
running
forth
beyond
the
bounds
of
their
calling
to
cast
themselves
upon
tentations
and
hazards
,
nor
basely
fleeing
from
or
ceding
to
them
when
God
calleth
for
valiant
resistance
:
which
duty
of
standing
,
is
illustrated
from
the
party
whom
they
were
to
encounter
and
to
fight
against
,
even
Satan
,
whose
subtile
wiles
and
stratagems
,
whereby
he
laboureth
to
intrap
souls
,
cannot
be
otherwayes
resisted
but
by
putting
on
of
this
spirituall
armour
.
Hence
Learn
,
1.
Christians
are
so
to
rely
upon
and
make
use
of
the
covenanted
power
and
strength
of
Christ
,
as
not
to
ly-by
lazie
and
idle
themselves
:
They
must
also
have
,
and
accordingly
make
use
of
strength
inherent
in
them
,
and
bestowed
on
them
by
their
Lord
and
General
Jesus
Christ
.
Confidence
in
Christ
,
and
the
conscientious
use
of
all
those
helps
and
means
appointed
by
Him
,
cannot
be
separated
:
for
,
the
Apostle
,
having
commanded
them
(
vers.
10.
)
to
place
their
confidence
in
the
power
of
Christ
,
will
have
them
here
to
acquire
and
make
use
of
spirituall
strength
inherent
in
themselves
,
while
he
saith
,
Put
on
the
whole
armour
of
God
.
2.
It
is
only
the
armour
of
God
,
the
graces
of
His
Spirit
,
and
such
other
means
as
are
appointed
by
Him
,
which
Christians
are
to
make
use
of
in
this
spirituall
conflict
:
whatever
armour
we
use
besides
,
(
whether
will-worship
invented
by
our selves
,
Col.
2.
18.
or
carnall
motives
,
to
oppose
the
power
of
sin
,
or
poor
subterfuges
to
cover
the
guilt
of
it
,
Jer.
2.
22.
)
will
hurt
,
but
cannot
help
in
the
day
of
battel
:
for
,
he
biddeth
them
put
on
the
armour
of
God
,
that
is
,
the
graces
of
the
Spirit
of
God
,
and
all
such
means
as
are
appointed
by
Him
.
3.
That
a
Christian
may
be
truely
valiant
and
come
off
with
honour
and
safety
in
this
spirituall
conflict
,
he
must
be
wholly
armed
,
and
no
power
of
the
soul
or
sense
of
the
body
left
naked
without
a
guard
.
And
in
order
to
this
,
that
not
any
saving
grace
be
wanting
,
2
Pet.
1.
5
,
6
,
7.
or
the
use
of
any
mean
appointed
by
God
,
neglected
,
Mark
9.
29.
there
being
work
for
all
,
and
use
of
all
at
one
time
or
other
,
under
one
case
or
other
,
in
relation
to
one
tentation
or
other
:
for
,
he
biddeth
put
on
the
whole
armour
of
God
,
and
that
not
any
one
piece
thereof
be
wanting
,
or
any
part
of
the
man
be
left
naked
.
4.
It
is
not
enough
to
have
the
root
and
habits
of
saving
grace
in
the
heart
:
but
we
must
also
exercise
these
graces
,
and
be
alwayes
acting
some
one
or
other
of
them
,
1
Cor.
15.
58.
and
all
of
them
as
occasion
offereth
,
and
as
suitable
objects
are
presented
by
God
,
Gal.
6.
10.
otherwise
we
are
not
in
a
fitting
posture
for
this
spiritual
combate
.
When
grace
is
idle
,
sin
and
Satan
are
most
diligent
:
for
,
when
he
biddeth
them
put
on
this
armour
,
he
meaneth
not
only
a
putting
on
by
acquiring
the
seeds
and
habits
of
saving
graces
at
conversion
;
(
for
,
some
of
them
were
already
converted
)
but
also
a
putting
on
by
using
and
exercising
the
grace
which
some
of
them
at
least
already
had
:
Put
on
the
whole
armour
of
God
.
5.
The
great
adversary
of
the
Saints
,
is
the
devil
,
who
feighteth
against
them
most
by
lies
and
calumnies
,
speaking
evil
of
God
and
His
wayes
to
them
,
Gen.
3.
5.
misrepresenting
their
own
state
to
themselves
,
Isa.
49.
14.
and
calumniating
one
of
them
to
another
:
for
,
the
devil
is
here
spoken
of
as
their
chief
adversary
,
and
the
name
here
given
unto
him
,
doth
in
the
Original
signifie
a
calumniator
and
slanderer
;
That
ye
may
stand
against
the
wiles
of
the
devil
.
6.
As
Satan
is
most
witty
and
subtile
;
so
he
imployeth
all
his
skill
and
subtilty
for
carrying
on
this
battell
against
the
Saints
,
while
he
most
cunningly
contriveth
,
and
with
no
lesse
subtilty
conveyeth
such
ensnaring
tentations
as
he
knoweth
,
all
things
being
considered
,
will
be
most
taking
with
the
person
tempted
:
for
,
here
he
speaketh
of
Satans
wiles
,
the
word
signifieth
methodick
witty
stratagems
.
7.
However
Satan
doth
sometimes
transform
himself
into
an
angel
of
light
,
2
Cor.
11.
14.
and
covereth
his
foul
designs
with
most
plausible
pretences
to
zeal
for
God
,
Luke
9.
54
,
55.
to
pity
and
natural
affection
,
Mat.
16.
22.
or
generally
to
something
which
is
in
it self
commendable
;
yet
,
his
great
design
in
all
his
tentations
,
even
when
he
speaketh
fairest
,
is
to
drive
the
party
tempted
from
his
station
,
either
by
making
him
turn
the
back
as
a
coward
,
Neh.
6.
10
,
11.
or
driving
him
beyond
the
bounds
of
his
calling
,
Matth.
26.
51.
or
presently
to
render
up
his
arms
and
become
captive
to
some
one
prevalent
lust
or
other
,
Gen.
39.
12.
for
,
while
he
saith
,
that
ye
may
able
to
stand
against
his
wiles
,
he
implyeth
,
that
Satans
aim
is
to
drive
us
from
our
station
:
8.
The
great
work
of
a
Christian
,
in
relation
to
those
wiles
of
Satan
,
is
not
to
imitate
him
,
by
bending
our
wits
to
ensnare
others
to
a
sinfull
course
as
he
doth
,
Matth.
16.
22
,
23.
nor
yet
so
much
to
know
his
wiles
,
to
lay
open
the
subtilty
and
deceit
that
is
in
them
for
the
use
of
others
,
Matth.
7.
22.
as
to
guard
against
them
,
and
to
keep
our
station
notwithstanding
of
them
,
even
when
we
are
assaulted
by
them
:
for
,
saith
Paul
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
devil
.
9.
It
is
by
the
alone
vertue
of
this
armour
of
God
,
that
is
,
the
saving
graces
of
God's
Spirit
,
and
the
carefull
exercise
of
those
graces
,
that
Christians
are
enabled
to
stand
out
against
Satans
wit
and
wiles
.
A
piece
of
natural
courage
and
fixt
resolutions
,
together
with
the
deep
engagement
of
credit
and
interest
,
may
do
much
to
make
a
man
stand
out
against
his
avowed
force
and
violence
put
forth
by
cruell
persecuters
;
but
there
is
no
sence
in
flesh
and
bloud
against
his
wiles
:
for
,
he
biddeth
put
on
the
whole
armour
of
God
,
that
ye
may
be
able
to
stand
against
the
wiles
of
the
devil
.
Vers.
12.
For
we
wrestle
not
against
flesh
and
bloud
,
but
against
principalities
,
against
powers
,
against
the
rulers
of
the
darknesse
of
this
world
,
against
spiritual
wickednesse
in
high
places
.
THe
Apostle
,
having
thus
propounded
the
duty
,
doth
next
enforce
it
from
the
nature
of
this
warfare
,
as
being
a
wrestling
,
which
is
a
close
combate
betwixt
two
,
hand
to
hand
,
each
exerting
their
whole
force
&
strength
against
one
another
:
And
from
the
terror
and
greatness
of
those
adversaries
,
whom
we
are
to
fight
against
,
described
,
1.
negatively
,
or
comparatively
,
that
they
were
not
flesh
and
bloud
,
that
is
,
any
bodily
or
humane
power
,
to
wit
,
only
,
or
principally
;
for
,
the
Believer
doth
fight
against
those
also
,
Joh.
16.
33.
only
they
are
but
Satans
auxiliary
forces
,
whom
he
stirreth
up
and
imployeth
.
Next
,
positively
,
the
devils
and
damned
angels
,
described
,
first
,
from
their
magnifick
titles
,
principalities
,
powers
,
rulers
of
the
darkness
of
this
world
:
whereby
is
set
forth
their
great
naturall
power
and
strength
,
together
with
their
prince-like
authority
and
government
,
which
by
Gods
permission
they
exerce
in
the
world
,
and
upon
wicked
men
in
it
by
reason
of
their
profanity
and
ignorance
,
here
called
darknesse
,
as
chap.
5.
ver.
8.
Secondly
,
from
their
nature
,
as
being
for
their
essence
spiritual
,
immaterial
and
without
a
body
;
and
for
quality
,
most
wicked
,
and
here
called
wickednesse
it self
in
the
abstract
,
thereby
to
aggreage
their
wickednesse
,
as
being
wholly
destitute
of
all
moral
goodnesse
.
Thirdly
,
from
the
place
of
their
abode
,
the
high
air
,
whereof
Satan
is
prince
,
chap.
2.
2.
Or
rather
,
by
this
particle
in
high
places
,
(
as
many
Interpreters
conceive
)
he
setteth
forth
somewhat
more
of
the
nature
of
this
warfare
,
to
wit
,
the
main
matter
about
which
the
quarrel
is
,
even
high
and
heavenly
things
,
which
tend
to
the
honour
of
God
,
and
the
eternal
good
of
our
souls
:
for
,
the
word
in
the
original
is
,
in
the
heavenly
,
without
the
substantive
places
,
and
it
may
be
as
well
supplied
heavenly
things
,
as
it
is
,
Heb.
8.
5.
and
9.
23.
and
so
it
readeth
well
in
,
or
,
because
of
heavenly
things
;
for
,
this
particle
,
rendered
in
,
is
sometimes
causall
,
and
rendered
because
.
See
Matth.
26.
31.
Hence
Learn
,
1.
The
Lord
doth
deal
ingenuously
with
all
whom
He
calleth
to
fight
this
spiritual
conflict
,
by
letting
them
know
the
power
,
strength
and
subtilty
of
the
enemy
;
and
the
height
of
those
difficulties
which
ly
in
their
way
to
heaven
before
they
engage
,
So
that
none
may
have
occasion
to
say
they
were
deceived
,
and
made
to
meet
with
harder
work
than
they
were
told
of
at
the
first
:
for
,
he
setteth
forth
the
nature
of
this
warfare
,
and
terror
of
the
adversary
to
the
utmost
of
what
could
be
said
by
any
,
We
wrestle
against
principalities
and
powers
,
&c.
2.
So
apt
are
men
to
dream
of
the
way
to
heaven
as
easie
,
and
to
trouble
themselves
but
little
for
attaining
to
it
,
Matth.
7.
21.
that
nothing
lesse
is
required
to
make
us
shake
off
security
,
and
minde
the
work
of
walking
to
heaven
in
earnest
,
than
to
set
before
us
all
those
dreadfull
dangers
,
insuperable
difficulties
,
and
terrible
opposition
,
which
of
necessity
we
are
to
meet
with
in
our
way
to
it
;
for
,
that
they
may
be
excited
to
shake
off
lazinesse
and
be
serious
in
this
work
,
he
seeth
it
necessary
to
set
before
them
what
dreadfull
enemies
they
had
to
fight
against
,
as
appeareth
from
the
causal
particle
for
,
which
coupleth
this
verse
with
the
former
;
Put
on
the
whole
armour
of
God
,
—
for
we
wrestle
against
principalities
and
powers
.
3.
The
malice
of
Satan
,
our
spiritual
adversarie
,
is
bent
,
not
only
against
the
Saints
in
general
,
but
also
against
every
one
in
particular
,
each
of
whom
he
setteth
upon
,
with
so
much
fury
,
force
and
eagernesse
,
as
if
he
had
none
to
deal
with
but
one
alone
:
for
,
the
Christians
conflict
with
Satan
,
is
here
called
a
wrestling
,
which
is
a
close
combat
betwixt
two
,
hand
to
hand
;
and
the
original
word
signifieth
such
a
strife
as
maketh
the
body
shake
again
;
We
wrestle
,
saith
he
.
4.
Every
Saint
and
real
Believer
is
this
one
,
whom
Satan
so
assaulteth
:
he
forbeareth
none
,
but
setteth
upon
all
;
the
strongest
are
not
a
terrour
to
him
,
nor
yet
the
meanest
are
so
far
undervalued
by
him
,
as
not
to
think
them
worthy
of
his
wrath
;
and
therefore
all
must
fight
and
wrestle
:
for
,
the
Apostle
of
purpose
changeth
the
pronoun
ye
,
in
the
former
verse
,
into
we
in
this
,
to
shew
that
neither
he
nor
any
other
was
exempted
from
wrestling
;
We
wrestle
,
saith
he
.
5.
No
place
,
no
inward
case
,
or
outward
condition
wherein
a
Christian
doth
fall
,
can
give
him
ease
from
,
or
a
safe
peace
with
,
this
restlesse
adversary
:
his
greatest
safety
is
to
be
wrestling
daily
and
without
intermission
;
for
,
he
saith
not
,
we
did
wrestle
,
or
shall
wrestle
,
but
in
the
present
time
,
we
wrestle
:
which
implyeth
a
continued
action
.
6.
Devils
and
damned
evil
spirits
,
are
a
more
terrible
and
dangerous
party
to
wrestle
with
than
any
bodily
or
humane
power
;
yea
,
though
all
the
skill
,
courage
,
valour
,
strength
,
which
over
was
amongst
men
,
were
united
and
placed
in
one
,
This
dreadfull
adversary
,
(
for
strength
,
for
craft
,
for
unwearied
diligence
,
for
unpeaceablnesse
of
spirit
against
his
party
,
for
his
malice
,
not
so
much
against
our
body
and
outward
estate
,
as
against
our
choisest
part
,
even
the
immortal
soul
;
for
his
courage
to
assault
,
his
nimblenesse
to
pursue
,
his
immortal
nature
,
that
he
never
dieth
)
goeth
far
beyond
the
most
terrible
of
men
,
yea
,
and
all
men
:
for
,
he
extenuateth
the
power
and
terror
of
flesh
and
bloud
,
being
compared
with
Satans
making
the
latter
far
more
terrible
than
the
former
,
while
he
saith
,
we
wrestle
not
with
flesh
and
bloud
,
but
with
principalities
and
powers
.
7.
As
men
in
tempting
us
to
sin
directly
or
indirectly
,
are
subservient
to
Satan
,
and
in
that
respect
acted
by
him
,
Matth.
16.
23.
So
,
our
surest
way
to
guard
against
all
such
tentations
,
is
to
look
at
Satan
as
our
chief
party
,
who
maketh
use
of
man
one
way
or
other
,
to
promove
his
soul-ruining
designes
,
and
upon
our
ceding
to
the
tentation
,
as
a
giving
place
to
the
devil
,
Eph.
4.
27.
for
,
while
he
saith
,
we
wrestle
not
with
flesh
and
bloud
,
but
with
principalities
and
powers
,
he
would
have
them
to
look
at
Satan
as
their
chief
adversary
,
even
when
they
are
tempted
by
men
.
8.
It
is
Satans
constant
work
,
not
only
to
sin
against
the
Lord
himself
;
but
to
incite
and
tempt
others
to
do
the
like
,
and
envie
and
hinder
that
happinesse
unto
others
which
he
hath
irrecoverably
fallen-from
himself
:
and
therefore
such
as
are
most
active
to
entice
others
to
sin
and
wickednesse
,
do
resemble
Satan
most
,
and
are
to
be
looked
upon
,
not
as
men
,
but
incarnate
devils
.
It
is
their
fathers
work
they
do
,
and
his
lusts
they
fulfill
,
Joh.
8.
44.
for
,
he
maketh
it
Satans
work
to
wrestle
with
the
Saints
and
make
them
sin
against
the
Lord
;
We
wrestle
with
principalities
and
powers
.
9.
As
there
is
not
only
one
but
many
devils
feighting
under
one
head
and
chief
,
Matth.
25.
-41.
So
all
of
them
are
engaged
in
this
spirituall
warfare
against
the
Saints
;
and
therefore
none
of
Christs
souldiers
should
dream
of
ease
,
there
being
a
sufficient
number
of
enemies
to
engage
all
:
yea
,
sometimes
many
devils
do
set
upon
one
man
at
once
,
Mark
5.
9.
for
,
all
the
stiles
here
given
to
Satan
,
are
in
the
plurall
number
,
to
shew
that
they
are
a
numerous
enemy
;
Principalities
,
powers
,
rulers
,
wickednesses
.
10.
The
people
of
God
ought
not
to
extenuate
or
undervalue
the
force
and
power
of
their
adverse
party
in
this
spirituall
conflict
;
but
look
upon
them
in
their
outmost
strength
,
most
numerous
multitude
,
greatest
activity
,
and
in
whatsoever
may
make
them
terrible
:
and
this
,
not
to
weaken
their
own
hands
;
but
to
awake
them
from
their
security
,
and
to
chase
them
to
their
strength
:
for
,
in
order
to
this
end
,
Paul
holdeth
out
their
enemy
Satan
in
his
most
dreadfull
colours
;
Principalities
,
powers
,
rulers
of
the
darknesse
of
this
world
,
spiritual
wickednesses
.
11.
Though
Angels
by
their
fall
,
have
losed
much
,
even
all
their
morall
goodnesse
,
Joh.
8.
44.
yet
their
essence
and
naturall
being
doth
remain
,
yea
,
and
such
properties
as
do
naturally
flow
from
such
an
excellent
being
,
as
strength
and
ability
to
do
,
at
Gods
permission
,
whatsoever
is
not
above
the
course
of
nature
,
(
See
upon
chap.
2.
ver.
2.
doct.
8.
)
for
which
cause
they
are
here
called
powers
,
yea
.
and
what
through
Gods
permission
,
their
own
usurpation
,
and
the
voluntary
subjection
of
wicked
men
unto
them
,
they
exercise
a
prince-like
authority
over
the
children
of
disobedience
:
for
,
therefore
are
they
called
principalities
and
rulers
.
12.
Whatever
prince-like
authority
Satan
hath
in
the
world
,
and
whatever
be
his
might
and
power
to
back
his
authority
and
make
it
dreadfull
,
he
imployeth
it
all
for
carrying
on
this
war
against
the
Saints
;
his
kingly
power
over
wicked
men
is
made
use
of
for
stirring
them
up
sometimes
to
entice
,
Gen.
39.
7.
sometimes
to
constrain
the
truely
godly
to
sin
against
the
Lord
,
Dan.
3.
2
,
&c
,
His
power
and
might
,
whereby
through
Gods
permission
,
he
doth
raise
up
storms
,
commove
the
elements
,
destroy
cattel
,
smite
the
bodies
of
men
with
diverse
diseases
,
,
is
all
imployed
for
this
to
make
men
,
and
especially
good
men
,
break
out
in
some
one
or
other
sinfull
carriage
,
Job
1.
11.
with
14.
and
2.
5.
with
7.
for
,
while
the
Apostle
designeth
our
adversary
by
stiles
of
principalities
and
powers
,
he
sheweth
whatever
authority
or
power
Satan
hath
,
is
imployed
by
him
for
carrying
on
the
war
.
13.
This
prince-like
authority
and
rule
which
Satan
exerceth
,
is
not
absolute
and
illimitted
,
but
hath
its
own
bounds
appointed
for
it
by
God
.
As
,
first
,
his
principality
and
rule
is
only
in
this
world
,
but
not
in
that
which
is
to
come
,
no
not
over
the
wicked
,
in
whom
he
now
ruleth
,
but
there
he
and
they
both
shall
remain
for
ever
close
prisoners
in
hell
,
Matth.
25.
41.
for
,
Christ
is
still
to
rule
as
Mediatour
and
Lord
Deputy
under
the
Father
,
untill
He
put
down
all
rule
,
authority
and
power
,
and
consequently
Satan's
among
the
rest
,
1
Cor.
15.
24.
Hence
it
is
they
are
called
rulers
of
this
world
,
that
is
,
now
,
and
not
hereafter
.
Next
,
his
principality
is
limited
only
to
those
who
are
in
their
unrenewed
state
of
darknesse
,
sin
and
ignorance
of
God
.
He
may
indeed
exerce
a
tyrannical
power
over
the
Regenerate
,
but
no
princely
authority
,
unto
which
they
give
unwilling
obedience
,
there
being
still
in
such
,
a
party
for
God
,
1
Joh.
3.
9.
which
in
one
degree
or
other
opposeth
it self
,
at
least
doth
not
consent
to
Satan's
usurpation
,
Rom.
7.
19.
Gal.
5.
17.
for
,
he
confineth
their
rule
to
darknesse
,
that
is
,
those
who
are
in
a
state
of
sin
and
ignorance
;
rulers
of
the
darknesse
.
14.
Though
Satan
cannot
so
far
prevail
over
the
renewed
man
as
to
rule
in
him
;
yet
,
he
ceaseth
not
to
assault
him
,
if
it
were
but
to
vex
him
,
Rom.
7.
24.
yea
,
and
he
may
so
far
prevail
with
his
assaults
by
drawing
him
on
to
some
particular
grosse
acts
of
sin
,
2
Sam.
11.
4.
and
thereby
to
dishonour
God
,
2
Sam.
12.
14.
and
to
mar
his
own
peace
,
Psal.
32.
3
,
4.
as
that
the
best
of
men
have
need
to
stand
upon
their
guard
against
him
:
for
,
though
the
Apostle
doth
limit
his
principality
and
rule
to
unrenewed
men
,
yet
he
maketh
even
that
,
an
argument
,
why
he
himself
and
all
the
converted
Ephesians
were
to
stand
to
their
arms
against
him
:
which
implyeth
,
that
at
least
he
would
assault
them
;
yea
,
and
might
in
part
prevail
against
them
:
for
we
wrestle
against
the
rulers
of
the
darknesse
of
this
world
.
15.
Natural
excellency
,
greatnesse
and
dignity
,
are
very
consistent
and
often-times
found
to
be
stained
with
the
greatest
moral
deformity
;
yea
,
and
most
excellent
creatures
,
when
they
degenerate
to
wickednesse
,
do
usually
prove
most
perverse
:
for
,
those
glorious
creatures
,
whom
he
presently
called
principalities
and
powers
,
having
fallen
from
God
,
became
not
only
wicked
,
but
wickednesse
it self
in
the
abstract
;
Against
spiritual
wickedness
.
16.
So
base
,
so
shamefull
,
so
defiling
a
thing
is
sin
,
that
it
putteth
a
stain
,
a
blot
,
a
note
of
ignominy
,
upon
the
greatest
of
created
excellencies
,
if
once
it
get
place
;
yea
,
the
moe
,
and
more
choice
excellencies
that
God
hath
adorned
any
person
with
,
he
proveth
the
more
loathsom
and
abominable
to
God
,
when
he
giveth
loose
reigns
to
wickednesse
for
,
those
princely
excellent
creatures
,
by
reason
of
their
sin
,
are
branded
with
this
ignominious
stile
,
they
are
spiritual
wickednesse
.
17.
It
addeth
much
to
the
christian
souldier
his
disadvantage
in
this
spiritual
conflict
,
that
his
grand
and
dreadfull
enemy
,
the
devil
,
is
of
a
spiritual
and
immaterial
substance
:
for
,
being
a
spirit
,
he
is
of
vast
understanding
,
and
able
to
take
up
our
natural
inclination
,
and
what
temptation
will
be
most
prevalent
with
us
,
Joh.
12.
6.
with
Mark
14.
11.
he
is
invisible
both
in
his
nature
and
approaches
;
he
oft
doth
reach
a
deadly
blow
before
we
know
it
is
he
,
2
Sam.
15.
11.
he
penetrateth
all
material
substance
,
and
cannot
be
keeped
out
by
locked
doors
;
yea
,
the
external
senses
being
closed
,
he
worketh
upon
the
inward
fancy
and
imagination
,
Mica
.
2.
1.
he
is
unwearied
in
his
motions
,
and
never
ceaseth
to
pursue
his
design
,
notwithstanding
of
growing
difficulties
and
multiplied
repulses
,
Gen.
39.
7.
with
10.
12.
he
hath
a
singular
dexterity
in
driving
us
on
to
act
spiritual
sins
,
that
is
,
either
inward
sins
of
the
heart
,
or
sins
that
are
conversant
,
not
about
carnal
passions
and
fleshly
lusts
,
but
spiritual
objects
,
such
as
spiritual
pride
,
errour
,
unbelief
,
&c.
these
being
more
like
to
his
own
spiritual
substance
:
for
,
he
setteth
him
forth
in
his
spiritual
nature
,
to
make
him
more
dreadfull
,
as
also
(
according
to
the
judgment
of
some
Interpreters
)
to
hint
at
the
kind
of
those
tentations
,
which
with
greatest
dexterity
and
vigour
he
assaulteth
the
Saints
with
most
,
even
to
spiritual
sins
,
against
spiritual
wickednesse
,
or
the
spirituals
of
wickednesse
,
as
it
is
in
the
original
.
18.
The
malice
of
Satan
doth
bend
it self
against
the
Christian
souldier
,
not
so
much
in
his
temporall
and
worldly
,
as
in
his
spiritual
and
heavenly
concernments
;
and
whatever
he
doth
to
the
Christian's
hurt
and
prejudice
in
the
former
,
it
is
that
he
may
hereby
reach
him
a
blow
in
the
latter
,
Job
1.
11.
for
,
Paul
doth
shew
the
matter
about
which
the
quarrel
is
betwixt
Satan
and
us
,
to
be
things
heavenly
,
not
earthly
;
in
high
places
,
better
,
because
of
heavenly
things
.
19.
No
worldly
concernment
or
hazard
,
ought
to
go
so
near
us
,
as
that
which
concerneth
the
eternal
good
and
salvation
of
our
souls
,
the
hazard
of
losing
those
concernments
will
startle
a
Christian
souldier
much
,
as
knowing
it
can
profit
him
nothing
to
gain
the
whole
world
,
if
he
lose
his
soul
:
for
,
to
make
them
take
the
alarm
with
greater
speed
,
he
sheweth
it
was
not
things
earthly
,
but
heavenly
,
which
Satan
intended
to
spoile
them
of
;
For
we
wrestle
—
for
heavenly
things
,
Therefore
put
on
the
whole
armour
of
God
,
as
it
is
,
ver.
11.
Vers.
13.
Wherefore
take
unto
you
the
whole
armour
of
God
,
that
ye
may
be
able
to
withstand
in
the
evil
day
,
and
having
done
all
to
stand
.
HE
doth
here
first
repeat
the
former
exhortation
with
some
small
variation
,
as
a
conclusion
following
upon
the
former
reason
,
while
he
commandeth
them
to
take
unto
them
this
whole
armour
,
and
for
the
end
formerly
mentioned
,
even
that
they
might
be
able
to
withstand
and
resist
the
enemy
,
as
it
were
,
face
to
face
,
foot
to
foot
,
hand
to
hand
,
and
this
chiefly
in
the
evil
day
;
whereby
is
meaned
not
only
the
whole
time
of
our
life
,
which
is
full
of
tentations
,
and
therefore
in
that
respect
,
evil
,
but
also
and
chiefly
some
circumstantiat
time
wherein
tentations
were
to
abound
,
chiefly
the
time
of
death
,
not
excluding
,
but
rather
probably
including
that
time
which
was
foretold
by
Paul
himself
,
Acts
20.
29
,
30.
Next
,
he
enlargeth
this
end
,
which
was
to
be
attained
by
their
putting
on
,
and
making
use
of
their
armour
,
not
only
to
their
withstanding
at
the
first
onset
,
and
during
the
time
of
the
fight
;
but
also
to
their
standing
after
the
victory
,
and
after
they
have
done
all
,
or
overcome
all
:
where
by
standing
,
as
it
is
distinguished
from
withstanding
,
presently
mentioned
,
must
be
meaned
the
posture
not
of
a
souldier
,
but
of
a
conquerour
,
who
useth
to
stand
when
the
conquered
are
thrown
upon
the
ground
,
Psal.
20.
8.
Hence
Learn
,
1.
The
dreadfull
opposition
which
the
Christian
souldier
must
meet
with
in
the
way
to
heaven
,
should
not
discourage
or
make
him
heartless
,
but
only
incite
him
to
shake
off
security
and
laziness
,
and
to
prepare
himself
for
the
day
of
battell
:
for
,
from
what
he
hath
said
,
ver.
12.
of
their
terrible
adversaries
,
he
inferreth
here
,
wherefore
take
unto
you
the
whole
armour
.
2.
As
our
serious
fore-casting
and
thinking
upon
,
together
with
our
preparing
our selves
accordingly
for
,
this
christian
conflict
,
is
a
necessary
duty
;
So
,
such
is
our
love
to
carnal
ease
and
security
,
Prov.
6.
9.
10.
that
we
are
not
easily
excited
to
this
duty
;
one
alarm
will
not
do
it
:
for
,
therefore
doth
he
give
them
a
second
,
almost
in
the
same
words
;
wherefore
take
unto
you
the
whole
armour
of
God
.
3.
The
graces
of
Gods
Spirit
,
by
which
the
soul
is
compleatly
armed
for
this
spirituall
conflict
,
are
not
of
our
own
making
or
procuring
,
but
being
made
to
our
hand
by
God
,
we
have
them
for
the
taking
:
for
,
he
calleth
them
the
whole
armour
of
God
,
and
biddeth
the
Ephesians
only
take
them
;
take
unto
you
the
whole
armour
of
God
.
4.
As
this
spiritual
armour
,
or
the
saving
graces
of
Gods
Spirit
,
being
once
put
on
,
may
,
though
not
altogether
,
1
Joh.
3.
9.
yet
in
a
great
part
,
be
wrung
or
wyled
from
us
by
the
power
and
sleight
of
Sathan
,
our
dreadfull
adversary
,
So
we
are
not
in
that
case
to
quit
the
field
,
and
yeeld
the
cause
:
but
by
renewing
our
faith
,
repentance
and
former
diligence
in
the
use
of
meanes
,
Rev.
2.
5.
to
take
them
to
us
again
.
Neither
are
they
ever
so
far
lost
,
but
they
may
be
recovered
,
our
great
Generall
being
alwayes
at
hand
to
renew
our
strength
,
to
make
us
mount
up
and
not
be
weary
,
Isai.
40.
29
—
.
31.
for
,
the
word
rendered
,
take
unto
you
,
signifieth
to
take
again
,
or
recover
that
which
we
have
lost
or
let
go
.
5.
As
our
spiritual
adversaries
in
this
Christian
conflict
are
most
fierce
pursuers
,
when
ever
we
give
them
ground
;
so
we
are
not
to
expect
any
truce
or
quarter
from
them
,
but
must
stand
to
it
,
and
fight
it
out
,
placing
all
our
safety
in
a
couragious
resistance
,
avowed
defyance
,
and
none
at
all
in
base
running
,
or
cowardly
ceding
,
or
politick
compliance
:
for
,
the
Apostle
will
have
all
their
thoughts
taken
up
how
to
withstand
,
which
implyeth
a
furious
charge
and
fierce
pursuit
upon
the
part
of
enemies
,
and
an
avowed
defyance
with
couragious
resistance
upon
ours
:
that
we
may
be
able
to
withstand
.
6.
What
ever
be
the
terrour
,
and
strength
of
our
spiritual
adversaries
,
and
the
weakness
and
inability
of
men
,
destitute
of
the
saving
graces
of
Gods
Spirit
,
to
resist
the
meanest
of
Sathans
onsets
,
2
Tim.
2.
—
26.
yet
of
such
excellent
vertue
is
this
whole
armour
of
God
,
or
those
Christian
graces
wrought
in
us
by
the
Spirit
of
God
,
that
when
the
soul
is
once
endued
with
them
,
and
attaineth
to
the
dexterous
use
and
exercise
of
them
,
the
weakest
of
saints
,
will
be
enabled
to
receive
,
without
losing
ground
,
the
most
furious
of
Sathans
assaults
:
for
,
it
is
promised
unto
them
all
,
even
the
meanest
of
them
,
if
they
will
put
on
the
whole
armour
of
God
,
they
shall
be
able
to
withstand
.
7.
As
there
are
some
evill
dayes
by
reason
of
tentations
and
trouble
,
awaiting
Christians
,
and
some
of
those
unavoidable
by
any
,
namely
the
day
of
death
,
Heb.
9.
27.
So
,
we
ought
to
be
fore-arming
and
preparing
for
such
dayes
before
they
come
,
and
with
Christian
courage
resist
those
violent
tentations
arising
from
them
when
they
come
,
as
knowing
we
are
chiefly
then
called
and
singled
out
to
give
proof
of
the
reality
of
Gods
grace
in
us
,
Eph.
5.
16.
for
,
he
forewarneth
of
an
ill
day
approaching
,
and
will
have
them
to
arme
themselves
before
it
come
;
Take
to
you
the
whole
armour
—
and
to
withstand
in
the
evil
day
.
8.
There
can
no
such
evil
day
befall
a
Christian
,
but
through
help
of
this
spirituall
armour
,
and
the
kindly
exercise
of
saving
graces
,
he
may
ride
out
the
storm
,
and
arrive
with
safety
at
the
wished
harbour
when
it
is
over
and
gone
,
chiefly
if
trial
and
trouble
find
him
ready
armed
,
and
at
his
duty
:
for
,
if
they
will
take
to
them
before-hand
this
armour
of
God
,
he
promiseth
they
shall
be
able
to
withstand
in
the
evil
day
.
9.
It
is
a
singular
encouragement
to
the
Christian
souldier
,
that
the
time
of
his
hottest
conflict
with
afflictions
,
tentations
,
and
the
devil
their
leader
,
lasteth
not
long
;
it
is
but
a
day
,
an
hour
,
Rev.
3.
10.
a
short
season
,
1
Pet.
1.
6.
yea
,
but
a
moment
,
compared
with
eternity
,
2
Cor.
4.
17.
for
,
in
order
to
their
encouragement
,
he
calleth
the
time
of
their
feighting
but
a
day
;
To
withstand
in
the
evil
day
.
10.
The
Christian
souldier
in
this
spirituall
warfare
,
will
meet
with
many
assaults
before
he
obtain
a
compleat
victory
,
there
must
be
variety
of
conflicts
,
exercises
and
tentations
,
so
that
usually
his
coming
out
of
one
,
is
but
an
enterance
into
another
:
the
malice
of
the
adversary
is
unsatiable
,
his
hopes
are
never
quite
gone
,
but
what
he
misseth
at
one
time
and
one
assault
,
he
hopeth
to
acquire
at
another
,
Job
2.
4
,
5.
for
,
he
saith
they
must
first
do
all
,
or
overcome
all
:
which
implyeth
there
are
many
things
to
be
overcome
before
they
stand
as
conquerours
.
11.
It
is
not
enough
that
the
Christian
souldier
doth
once
engage
in
this
spirituall
warfare
,
and
carry
himself
,
couragiously
in
withstanding
some
few
of
Satans
assaults
,
and
afterwards
fall
back
,
and
lay
down
his
armes
;
but
he
must
of
necessity
endure
to
the
end
,
and
untill
he
receive
the
very
last
of
Satans
assaults
and
overcome
them
all
,
if
so
he
expect
to
stand
as
conquerour
after
the
feight
:
for
,
saith
he
,
and
having
done
or
overcome
,
not
only
some
few
assaults
,
but
all
;
To
stand
.
12.
It
is
only
this
armour
of
God
,
those
saving
graces
of
His
Spirit
,
and
no
common
gifts
or
fair
flourishes
of
temporaries
and
hypocrits
,
which
will
enable
a
Christian
to
feight
all
the
battels
that
must
be
stricken
before
the
compleat
victory
:
for
,
only
if
they
take
this
armour
,
he
sheweth
they
shall
do
,
or
overcome
all
.
13.
How
many
soever
the
Christian's
conflicts
be
,
yet
if
he
take
unto
him
,
and
use
this
armour
aright
,
he
shall
come
through
all
,
and
stand
victorious
after
all
.
Christ
our
generall
,
in
whose
victory
we
have
interest
,
hath
overcome
all
,
Joh.
16.
33.
He
is
engaged
in
this
battell
,
and
feighteth
with
us
,
Philip.
4.
13.
yea
,
and
prayeth
for
us
,
Luke
22.
32.
Besides
,
none
can
pluck
the
Believer
out
of
His
hand
,
because
the
Father
and
He
is
stronger
than
they
,
Joh.
10.
29.
and
consequently
,
the
field
cannot
be
lost
,
the
feighting
souldier
must
one
day
be
a
triumphing
conquerour
:
for
,
upon
their
taking
to
them
this
armour
,
it
is
promised
,
that
having
done
all
,
they
shall
stand
,
to
wit
,
as
conquerours
.
Vers.
14.
Stand
therefore
,
having
your
loyns
girt
about
with
truth
,
and
having
on
the
breastplate
of
righteousnesse
.
THe
Apostle
,
in
the
second
branch
of
this
second
part
of
the
Chapter
,
(
having
again
exhorted
them
to
stand
to
it
as
valourous
souldiers
by
carrying
themselves
watchfully
and
orderly
in
all
the
duties
of
their
generall
and
particular
station
)
giveth
an
inventour
of
the
severall
pieces
of
this
armour
,
both
offensive
and
defensive
,
exhorting
the
Christian
souldier
to
put
on
,
and
make
use
of
,
each
of
them
;
and
reckoneth
forth
all
the
pieces
of
compleat
bodily
armour
wherewith
souldiers
used
of
old
to
arm
their
bodies
from
head
to
foot
,
and
assigneth
some
one
or
other
of
the
graces
of
Gods
Spirit
,
answerable
to
every
one
of
those
,
for
arming
the
spirit
.
Concerning
which
,
know
,
1.
in
generall
,
that
there
is
no
piece
of
armour
here
fitted
for
the
back
parts
,
because
there
is
no
escaping
by
flight
in
this
spirituall
warfare
,
Iam.
4.
7.
Heb.
10.
38.
Secondly
,
that
we
must
not
so
precisly
distinguish
the
severall
pieces
,
as
to
think
that
one
may
not
serve
for
the
use
of
another
:
for
,
faith
which
answereth
to
the
shield
here
,
(
See
ver.
16
)
is
called
the
breast-plate
,
1
Thess.
5.
8.
And
yet
,
thirdly
,
as
shall
be
made
clear
in
the
particulars
,
there
is
some
resemblance
between
every
grace
,
and
that
piece
of
the
bodily
armour
,
to
which
it
is
here
compared
.
In
this
verse
,
are
two
pieces
of
this
armour
,
the
first
is
truth
:
not
the
truth
of
doctrine
,
which
is
included
under
the
sword
of
the
Spirit
,
the
Word
of
God
;
but
the
grace
of
truth
,
or
sincerity
,
whereby
a
man
endeavoureth
to
be
that
really
,
both
unto
God
and
man
,
for
which
he
giveth
himself
out
,
1
Joh.
3.
18.
and
giveth
himself
out
for
that
to
both
,
for
which
the
word
of
truth
doth
call
upon
him
,
Psal.
119.
1.
which
grace
of
sincerity
goeth
frequently
under
the
name
of
truth
,
Psal.
51.
6.
Joh.
4.
24.
Now
,
he
biddeth
them
have
their
loyns
girt
about
with
this
grace
;
and
so
sheweth
,
it
doth
answer
that
piece
of
the
bodily
armour
which
was
called
the
girdle
,
and
was
a
broad
belt
,
wherewith
souldiers
were
girt
about
the
middle
,
and
did
serve
both
for
ornament
,
as
being
set
with
drops
of
brasse
or
silver
,
and
hiding
the
gap
and
want
between
the
other
pieces
of
the
armour
in
that
place
;
and
also
for
safety
and
defence
,
as
keeping
all
the
rest
of
the
armour
fast
,
guarding
the
belly
and
strengthening
the
loyns
.
In
like
manner
,
this
grace
of
sincerity
,
is
the
Christians
ornament
,
Job
.
1.
47.
covereth
many
other
wants
,
Gen.
20.
6.
is
a
necessary
ingredient
in
all
other
graces
,
without
which
they
are
but
counterfeit
shadows
,
Prov.
15.
8.
and
addeth
strength
and
courage
to
the
heart
in
the
day
of
sore
trial
,
Job
27.
5
,
6.
The
second
piece
of
armour
is
righteousnesse
:
not
the
imputed
righteousnesse
of
Christ
,
which
seemeth
to
be
included
under
the
buckler
of
faith
;
but
the
inherent
righteousnesse
of
an
holy
conversation
,
whereby
we
are
enclined
,
and
do
accordingly
endeavour
,
to
give
both
to
God
and
man
their
due
and
right
,
Acts
24.
16.
according
to
both
the
Tables
of
the
Commands
,
Luke
1.
6.
and
it
answereth
that
piece
of
the
bodily
armour
,
which
was
called
the
breast-plate
,
whereby
the
breast
and
vitall
parts
therein
contained
were
secured
:
In
like
manner
,
this
grace
of
righteousnesse
doth
guard
the
vitall
parts
of
the
soul
,
and
that
wherein
the
life
of
a
Christian
doth
consist
,
to
wit
,
the
root
and
seed
of
inherent
grace
in
the
heart
,
2
Pet.
1.
10.
and
the
faith
of
his
interest
in
God
:
for
,
righteous
walking
is
an
evidence
of
interest
,
1
Joh.
2
,
3.
Hence
Learn
,
1.
None
shall
after
death
stand
as
victorious
over
all
their
spirituall
enemies
,
but
such
as
here
do
stand
as
souldiers
in
a
military
posture
.
They
must
stand
as
watchmen
,
Hab.
2.
1.
to
observe
and
take
up
their
enemies
motions
and
approaches
,
1
Pet.
5.
8.
and
they
must
stand
as
fighters
,
to
resist
and
withstand
all
his
furious
assaults
,
1
Pet.
5.
9.
otherwise
,
they
shall
never
stand
as
conquerours
:
for
,
having
spoken
(
ver.
13.
)
of
their
standing
as
conquerours
at
death
,
he
exhorteth
them
in
order
to
their
standing
,
that
they
would
here
stand
as
souldiers
;
Stand
therefore
.
2.
Assurance
,
and
certainty
of
through
bearing
and
victory
over
all
our
spirituall
adversaries
,
is
so
far
from
being
in
its
own
nature
a
pillow
to
foster
security
and
carnall
ease
,
that
it
addeth
courage
and
spirit
to
those
who
have
it
,
and
rendereth
them
so
much
the
more
watchfull
,
active
and
diligent
:
yea
,
and
nothing
weakeneth
more
the
hands
of
a
christian
souldier
,
than
diffidence
and
distrust
of
successe
:
for
,
from
what
he
promised
,
ver.
13.
that
they
should
stand
as
conquerours
,
he
encourageth
them
here
to
stand
in
the
conflict
;
Stand
therefore
.
3.
Whenever
a
man
doth
engage
to
fight
under
Christs
banner
,
and
betaketh
himself
to
his
military
posture
,
he
may
expect
a
present
charge
,
and
to
be
set
upon
without
delay
by
his
spirituall
adversaries
:
for
,
no
sooner
doth
he
bid
them
stand
,
but
with
the
same
breath
he
commandeth
them
to
put
on
their
armour
,
and
be
in
readinesse
to
receive
a
present
assault
;
Stand
therefore
,
having
your
loynes
girt
about
.
4.
The
Spirit
of
God
,
speaking
in
Scripture
,
doth
usually
set
out
most
heavenly
and
spirituall
purposes
,
by
similitudes
taken
from
things
earthly
,
and
such
as
do
occur
in
our
ordinary
imployments
,
hereby
teaching
us
so
to
converse
among
,
and
look
upon
things
earthly
,
as
to
gather
some
spirituall
lessons
from
them
:
for
,
the
Apostle
doth
here
resemble
every
piece
of
the
souldiers
armour
,
to
some
answerable
Christian
grace
;
Having
your
loyns
girt
about
with
truth
.
5.
The
grace
of
truth
and
sincerity
,
is
a
necessary
piece
of
the
Christians
armour
,
without
the
which
we
cannot
choose
but
be
exposed
and
laid
open
to
severall
deadly
blows
,
and
dangerous
tentations
from
our
spirituall
adversary
;
without
sincerity
we
are
easily
driven
to
dissemble
both
with
God
,
(
Psal.
78.
36
,
37.
)
and
man
,
Psal.
55.
21.
to
go
about
choicest
duties
for
base
and
by-ends
,
Math.
6.
2.
Phil.
1.
16.
to
curtell
our
obedience
,
astricting
it
to
some
commanded
duties
only
,
neglecting
others
,
Mark
6.
17.
with
20.
yea
,
and
to
despare
of
mercy
,
or
of
doing
better
in
time
coming
,
when
Satan
shall
accuse
and
challenge
us
for
our
base
hypocrisie
in
time
by
past
,
to
which
he
himself
did
tempt
us
,
Matth.
27.
4
,
5.
for
,
the
Apostle
commandeth
the
Christian
souldier
to
arm
himself
with
truth
and
sincerity
:
Having
your
loyns
girt
about
with
truth
.
6.
Though
Satans
chief
arms
,
whereby
he
fighteth
in
this
spirituall
conflict
,
are
deceitfull
wiles
and
subtile
snares
,
(
See
ver.
11.
)
yet
,
the
Christian
souldier
must
not
endeavour
to
overcome
him
with
his
own
weapons
,
but
ought
to
be
sincere
and
streight
;
he
must
not
lie
,
no
not
for
God
,
Job
13.
7
,
8.
neither
think
to
out-wit
his
adversary
by
yeelding
a
little
,
and
falling
back
one
step
,
of
purpose
to
advance
two
for
it
,
or
to
capitulate
with
him
by
yeelding
to
one
sin
at
one
time
,
upon
condition
to
give
way
unto
none
other
,
or
not
to
the
same
afterwards
,
which
,
at
the
best
,
is
to
do
evil
,
that
good
may
come
,
which
is
condemned
,
Rom.
3.
-8.
and
is
inconsistent
with
true
sincerity
and
plain
dealing
,
which
is
here
enjoyned
to
the
Christian
souldier
;
Having
your
loyns
girt
about
with
truth
.
7.
The
grace
of
righteousnesse
,
or
an
honest
fixed
purpose
and
earnest
endeavour
to
obey
God
in
all
His
commands
,
is
another
necessary
piece
of
a
Christians
armour
,
without
which
we
are
exposed
and
laid
open
to
severall
deadly
blows
and
dangerous
tentations
from
our
spirituall
adversary
,
even
such
as
question
our
interest
in
God
,
and
brangle
our
peace
with
Him
,
Isa.
32.
17.
without
this
purpose
and
endeavour
,
we
are
easily
driven
to
break
all
,
or
any
of
Gods
commands
,
Prov.
11.
5.
and
13.
6.
and
more
particularly
,
to
take
a
sinfull
course
for
our
own
vindication
under
unjust
reproaches
,
Isa.
51.
7.
to
distrust
the
providence
of
God
,
under
straits
,
Gen.
30.
33.
and
to
make
a
foul
retreat
in
the
day
of
trial
,
Prov.
28.
1.
for
,
the
Apostle
commandeth
the
Christian
souldier
to
arm
himself
with
righteousnesse
;
And
having
the
breast-plate
of
righteousnesse
.
8.
It
is
not
enough
for
a
Christian
souldier
to
propose
unto
himself
a
good
and
approved
end
,
and
to
be
sincere
and
streight
in
aiming
at
the
end
proposed
;
but
he
must
make
use
of
good
and
approved
means
,
consisting
in
conscientious
practice
of
all
commanded
duties
,
both
to
God
and
man
:
for
,
with
sincerity
and
truth
,
which
relateth
chiefly
to
the
scope
and
end
proposed
in
our
actions
,
he
enjoyneth
the
practice
of
righteousnesse
,
which
giveth
to
both
God
and
man
their
right
and
due
.
Vers.
15.
And
your
feet
shod
with
the
preparation
of
the
gospel
of
peace
.
THe
third
piece
of
armour
here
enjoyned
to
be
put
on
,
is
,
the
preparation
of
the
Gospel
of
peace
,
that
is
,
a
prepared
and
resolute
frame
of
heart
to
go
through
our
Christian
course
with
chearfulnesse
and
patience
,
notwithstanding
of
all
the
difficulties
of
the
way
(
for
,
the
word
rendered
preparation
,
is
used
elsewhere
for
such
firmnesse
of
resolution
,
Acts
21.
13.
)
which
resolute
frame
of
heart
,
is
wrought
and
begotten
by
the
Doctrine
of
the
Gospel
,
in
so
far
as
it
is
the
mean
of
making
peace
and
friendship
between
God
and
sinners
:
and
therefore
is
this
piece
of
armour
called
the
preparation
of
the
Gospel
of
peace
.
Now
,
he
biddeth
them
have
their
feet
shod
with
this
preparation
;
and
thereby
sheweth
it
doth
answer
that
part
of
the
bodily
armour
which
is
called
the
leg
or
foot-harnesse
,
which
did
serve
to
defend
the
legs
and
feet
of
souldiers
against
cold
,
thornes
,
stones
,
and
other
roughnesse
of
the
way
.
In
like
manner
,
this
prepared
resolute
frame
of
heart
to
charge
through
all
difficulties
,
doth
not
only
guard
the
soul
against
the
pollution
of
filthy
tentations
which
it
doth
meet
with
in
the
way
,
Psal.
119.
105
▪
but
also
engageth
the
Christian
souldier
to
go
through
all
the
crosses
,
hardships
and
difficulties
of
the
way
with
courage
and
chearfulnesse
.
Doct.
1.
The
Christian
souldier
is
so
to
stand
in
the
fight
,
as
that
he
be
also
daily
advancing
and
marching
forwards
in
his
way
towards
heaven
.
His
duty
is
both
to
stand
and
to
advance
at
once
in
severall
respects
:
he
is
to
withstand
and
stand
against
his
spirituall
adversary
;
and
yet
to
advance
and
make
progresse
towards
Christ
,
perfection
in
grace
,
and
his
journeys
end
:
yea
,
and
the
more
firmly
he
stand
against
the
one
,
he
advanceth
with
greater
speed
towards
the
other
:
for
,
the
Apostle
,
having
exhorted
them
to
stand
,
ver.
14
-
.
he
insinuateth
here
,
that
they
must
be
also
advancing
,
while
he
biddeth
them
put
on
the
foot
or
leg-harnesse
of
resolution
:
which
piece
of
armour
was
usefull
for
souldiers
chiefly
when
they
were
upon
their
march
;
And
your
feet
shod
.
2.
The
way
wherein
the
Christian
souldier
is
to
march
and
advance
towards
heaven
,
is
not
plain
and
smooth
,
or
free
from
trouble
and
hazard
,
but
beset
with
tentations
and
afflictions
,
as
with
so
many
sharp
stones
,
piercing
briers
and
thorns
,
which
make
a
way
impassible
to
bare-footed
travellers
;
for
,
there
was
no
need
of
the
foot-harnesse
,
to
which
he
here
alludeth
,
but
in
such
a
way
;
And
your
feet
shod
.
3.
The
Christian
souldier
therefore
must
arm
himself
with
a
firm
and
well
grounded
resolution
and
purpose
of
heart
,
to
charge
through
all
difficulties
,
how
dear
soever
it
may
cost
him
;
this
being
another
necessary
piece
of
the
Christians
armour
,
without
the
which
we
are
exposed
and
laid
open
to
severall
deadly
blows
and
dangerous
tentations
from
our
spirituall
adversary
,
even
all
such
as
unexpected
difficulties
and
crosses
do
easily
and
usually
drive
an
unprepared
heart
to
yeeld
unto
,
to
wit
▪
impatience
,
Gen.
30.
1.
repining
against
the
Lord
,
Jonah
4.
9.
a
spirit
of
revenge
against
instruments
,
2
Sam.
16.
9.
fainting
in
duty
,
Heb.
12.
12.
closing
with
sinfull
means
for
attaining
an
outgate
,
1
Sam.
28.
7.
despare
of
an
outgate
,
1
Sam.
27.
1
,
questioning
an
interest
in
God
because
of
the
crosse
,
Juag
.
6.
13.
and
such
like
:
for
,
the
Apostle
commandeth
the
Christian
souldier
to
arm
himself
with
such
a
prepared
and
resolute
frame
of
heart
;
And
your
feet
shod
with
the
preparation
.
4.
It
is
not
every
resolution
and
purpose
which
will
guard
the
heart
against
these
fore-mentioned
blows
and
tentations
,
but
such
as
floweth
from
the
glad-tidings
and
intimation
of
peace
and
friendship
made
up
between
God
and
us
,
all
our
other
resolutions
will
be
at
length
outwearied
and
broken
by
continuall
crosses
and
hardships
,
Isa.
40.
30.
but
the
Christian
,
who
is
armed
with
this
,
endureth
to
the
end
,
as
knowing
God
is
his
friend
,
Psal.
23.
4.
there
is
not
wrath
in
his
cup
,
Isa.
53.
5.
his
wearisome
journey
will
at
last
have
an
happy
close
,
Heb.
4.
9.
for
,
the
Apostle
commandeth
them
to
put
on
such
a
prepared
frame
of
heart
as
floweth
from
the
intimation
of
their
peace
with
God
,
while
he
calleth
it
the
preparation
of
the
Gospel
of
peace
.
5.
The
Gospel
is
only
that
Doctrine
which
bringeth
peace
between
God
and
rebels
,
the
Law
indeed
discovereth
the
seed
,
Rom.
3.
-20.
but
the
Gospel
doth
not
only
shew
,
that
peace
and
friendship
may
be
had
,
Luke
2.
14.
but
also
the
tearms
upon
which
it
is
obtained
,
Rom.
5.
1.
yea
,
and
by
means
of
the
preaching
thereof
,
the
Lord
doth
work
us
up
to
imbrace
these
tearms
,
Rom.
10.
14
,
15
,
17.
for
,
he
ascribeth
the
making
up
of
our
peace
with
God
to
the
Gospel
,
while
he
calleth
it
the
Gospel
of
peace
.
6.
Where
the
Gospel
is
blessed
of
God
,
for
making
up
of
friendship
and
peace
,
it
will
be
attended
in
all
to
whom
it
is
so
blessed
,
with
a
firm
and
stedfast
resolution
to
follow
God
in
the
way
of
duty
,
notwithstanding
of
all
difficulties
and
hardships
:
for
,
he
maketh
their
putting
on
this
prepared
frame
of
heart
,
to
be
the
native
result
of
peace
made
with
God
by
means
of
the
Gospel
,
while
he
saith
,
Having
your
feet
shod
with
the
preparation
of
the
Gospel
of
peace
.
Vers.
16.
Above
all
,
taking
the
shield
of
faith
,
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
THe
fourth
piece
of
armour
,
the
putting-on
and
use-making
whereof
,
is
recommended
to
them
above
all
the
rest
,
is
the
grace
of
faith
,
by
which
we
believe
the
truth
of
Gods
Word
in
general
,
Act.
24.
14.
and
in
a
special
manner
do
receive
(
Joh.
1.
12.
)
and
rest
upon
Christ
(
Isa.
26.
3.
)
for
grace
here
,
(
Philip.
4.
13.
)
and
glory
hereafter
,
1
Tim.
1.
-16.
as
He
is
offered
in
the
Gospel
,
Gal.
2.
16.
And
it
answereth
that
part
of
the
bodily
armour
,
called
the
shield
,
which
was
a
broad
and
large
piece
,
made
of
some
strong
mettal
,
and
,
being
made
use
of
by
a
skilfull
hand
,
did
defend
the
whole
body
,
supply
the
weaknesse
of
any
other
part
of
the
armour
,
and
guard
against
all
sort
of
stroaks
from
the
enemy
.
In
like
manner
,
faith
is
a
grace
of
so
large
extent
that
it
reacheth
help
to
the
soul
in
all
its
severall
cases
,
Habak.
2.
-4.
it
strengtheneth
and
supplyeth
the
inlacks
of
all
other
graces
,
Act.
15.
-9.
yea
,
and
guardeth
against
tentations
of
all
sorts
,
Mark
9.
23.
but
more
particularly
,
as
the
Apostle
doth
here
expresse
,
it
quencheth
these
o●
Satan
,
that
wicked
one
his
tentations
,
which
are
called
fiery
darts
,
that
is
,
violent
and
piercing
tentations
,
whereby
the
soul
is
inflamed
with
a
vehement
heat
,
whether
of
boyling
lusts
,
or
raging
dispair
:
and
faith
doth
not
only
repell
some
of
those
tentations
before
they
seize
upon
the
soul
;
but
also
quench
and
extinguish
that
heat
,
pain
and
horrour
which
boyleth
in
the
soul
,
being
wounded
by
these
:
All
which
the
grace
of
faith
effectuateth
,
not
by
its
own
strength
or
force
,
but
through
the
vertue
of
Christ
whom
it
doth
apprehend
,
whose
power
and
merit
,
imployed
by
faith
,
doth
allay
and
quench
all
that
heat
,
whether
of
inflaming
lusts
,
or
of
boyling
impatience
,
horrour
and
dispair
,
which
those
tentations
do
kindle
in
the
heart
wherein
they
light
●nd
are
entertained
.
Hence
Learn
,
1.
Though
the
Lords
Ministers
ought
to
make
known
unto
His
People
the
whole
counsel
of
God
,
Act.
20.
27.
there
being
no
truth
revealed
in
Scripture
,
the
knowledge
whereof
is
not
usefull
either
for
the
being
or
well-being
,
for
the
necessary
food
or
ornament
of
a
Christian
,
2
Tim.
3.
16
,
17.
yet
they
are
most
to
inculcate
and
presse
upon
peoples
consciences
the
knowledge
and
practice
of
most
necessary
and
weighty
truths
,
chiefly
those
which
are
fundamental
and
of
daily
use
and
practice
:
for
,
the
Apostle
,
in
pressing
the
use
of
the
spiritual
armour
,
doth
wisely
recommend
one
piece
,
of
special
and
daily
use
,
above
all
the
rest
,
while
he
saith
,
Above
all
,
taking
the
shield
of
faith
.
2.
The
grace
of
faith
is
another
necessary
piece
of
a
Christians
armour
,
without
the
which
we
are
destitute
of
Christs
imputed
righteousnesse
,
Philip.
3.
9.
and
so
exposed
to
the
dint
of
sin-pursuing
justice
,
Joh.
3.
-36.
and
to
all
the
bitter
accusations
and
challenges
of
the
devil
our
adversary
,
Rom.
8.
33.
We
are
destitute
also
of
Christs
covenanted
strength
,
which
is
communicated
and
engaged
for
our
through-bearing
in
all
our
spiritual
conflicts
only
when
it
is
laid
hold
upon
by
an
act
of
faith
,
Joh.
15.
4
,
5.
and
consequently
,
without
the
exercise
of
that
grace
,
we
are
exposed
as
a
prey
to
every
tentation
,
and
especially
to
Satans
fiery
darts
,
here
spoken
of
in
the
text
,
seing
in
that
case
we
have
no
strength
to
resist
them
but
our
own
,
which
indeed
is
none
,
Joh.
15.
—
5.
for
,
the
Apostle
commandeth
the
Christian
souldier
to
arm
himself
with
this
grace
;
Above
all
taking
the
shield
of
faith
.
3.
This
grace
of
faith
is
the
most
excellent
and
necessary
piece
of
all
the
Christians
armour
,
in
so
far
as
faith
(
though
weak
and
imperfect
in
it self
,
Luke
17.
5.
yet
)
laying
hold
on
the
promise
,
it
engageth
the
almighty
power
of
God
and
Christ
to
be
for
us
,
Matth.
15.
28.
it
giveth
life
,
being
and
vigour
to
the
other
pieces
of
this
armour
,
even
to
all
the
sanctifying
graces
of
Gods
Spirit
,
Acts
15.
9.
1
Tim.
1.
5.
it
maketh
up
all
imperfections
by
covering
them
with
Christs
most
perfect
righteousnesse
,
Philip.
3.
9.
and
so
defendeth
them
against
the
furious
or
subtil
assaults
of
Satan
,
whereby
he
endeavoureth
to
make
us
question
their
reality
,
and
throw
them
away
as
counterfeit
,
hypocritical
and
uselesse
,
Lam.
3.
18.
it
bringeth
a
fresh
supply
of
strength
to
the
rest
from
Jesus
Christ
when
they
are
weakened
,
wounded
,
and
almost
rendred
unprofitable
,
Isa.
40.
31.
yea
,
it
alone
doth
sometimes
keep
the
Believer
from
total
fainting
and
quitting
all
,
when
the
rest
are
shattered
,
brangled
,
disappear
,
and
for
the
time
are
uselesse
,
Job
13.
15.
for
,
the
Apostle
recommendeth
this
piece
above
all
the
rest
,
while
he
saith
,
Above
all
,
take
the
shield
of
faith
.
4.
As
Satans
great
design
is
to
wrest
and
wring
this
piece
of
our
armour
from
us
,
and
that
because
of
its
excellency
and
usefulnesse
,
yea
,
and
often
doth
prevail
to
mar
our
use-making
of
it
;
So
it
would
be
our
chiefest
care
to
keep
this
grace
of
faith
in
daily
exercise
,
and
without
delay
to
return
to
the
exercise
of
it
,
when
we
have
fallen
from
it
:
for
,
the
word
,
rendred
taking
,
signifieth
to
take
again
that
which
we
have
lost
or
let
go
;
Above
all
,
taking
the
shield
of
faith
.
5.
It
is
the
Christian's
duty
to
study
the
excellency
and
usefulness
of
any
grace
,
and
especially
of
faith
,
that
thereby
he
may
be
incited
to
seek
after
it
,
and
to
make
use
of
it
;
we
must
first
put
a
price
upon
grace
,
before
we
be
at
any
pains
for
it
:
for
,
that
he
may
incite
them
to
make
use
of
faith
,
he
informeth
them
of
its
excellency
and
usefulnesse
,
while
he
saith
,
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
.
6.
Though
the
devils
and
fallen
angels
be
many
,
(
See
ver.
12.
)
yet
so
united
are
they
in
wickednesse
and
in
carrying-on
their
wofull
work
under
one
chief
head
and
prince
,
Matth.
12.
24
,
26.
as
if
they
were
but
only
one
:
for
,
therefore
doth
he
speak
of
the
devil
as
of
one
;
the
fiery
darts
of
the
wicked
.
7.
As
Satan
,
that
wicked
one
,
his
great
work
and
businesse
is
to
draw
and
drive
others
to
sin
and
wickednesse
;
So
,
he
hath
several
sorts
of
tentations
which
he
maketh
use
of
for
that
end
,
according
to
the
diversity
of
sins
to
which
he
tempteth
,
and
the
different
tempers
and
dispositions
of
those
whom
he
tempteth
:
he
hath
not
only
subtil
wiles
and
strategems
,
spoken
of
,
ver.
11.
but
also
fiery
darts
,
whether
of
violent
boyling
lusts
,
or
raging
despair
,
which
he
throweth
afar
off
,
and
indiscernably
with
great
force
and
violence
,
wherein
they
resemble
darts
;
All
the
fiery
darts
of
the
wicked
.
8.
Among
all
the
tentations
which
Satan
maketh
use
of
to
carryon
his
wofull
work
,
his
fiery
darts
are
most
hard
to
be
resisted
,
and
,
where
given
way
to
,
most
dangerous
,
in
so
far
as
they
give
a
double
hurt
and
dammage
,
even
as
materiall
fiery
darts
do
both
wound
and
burn
;
so
those
tentations
being
entertained
,
do
not
only
defile
the
soul
with
guilt
,
but
also
disturb
and
disquiet
it
with
their
force
and
violence
,
Hos.
7.
4.
or
,
vex
,
perplex
and
put
it
to
pain
with
that
anxiety
and
horrour
which
they
breed
in
it
,
Gen.
4.
13.
for
,
he
commendeth
faith
above
all
the
rest
,
from
its
quenching
those
tentations
,
which
implyeth
,
that
they
are
both
hardly
resistible
,
and
most
dangerous
;
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
9.
The
grace
of
faith
,
though
never
so
well
exercised
,
cannot
hinder
Satan
to
throw
those
fiery
piercing
tentations
,
nor
yet
doth
it
alwayes
repel
them
,
but
sometimes
they
pierce
even
the
Believers
soul
,
where
,
finding
suitable
fewel
,
they
raise
a
burning
flame
,
and
make
great
vastation
and
havock
:
for
,
while
he
saith
,
faith
doth
quench
them
,
it
is
implyed
,
they
will
be
sometimes
boyling
and
burning
within
;
ye
shall
be
able
to
quench
all
the
fiery
darts
.
10.
The
grace
of
faith
not
only
supplyeth
the
place
of
armour
to
ward
off
blows
;
but
is
also
medicinall
to
cure
those
dangerous
wounds
,
which
the
soul
receiveth
in
this
spiritual
conflict
through
the
prevalency
of
tentations
,
and
the
negligent
use-making
of
our
other
graces
,
it
is
both
defending
and
healing
armour
:
for
,
thereby
we
are
able
to
quench
all
the
fiery
darts
of
the
wicked
.
11.
There
is
no
spirituall
disease
or
wound
so
desperate
,
no
sin
so
prevalent
in
the
soul
,
but
the
grace
of
faith
,
rightly
made
use
of
in
laying
hold
on
the
merit
and
vertue
of
Christs
death
,
is
sufficient
to
cure
it
and
destroy
it
;
yea
,
and
to
cure
not
only
one
disease
,
but
many
:
for
,
he
attributeth
a
vertue
to
it
,
to
quench
fiery
darts
;
and
all
the
fiery
darts
of
the
wicked
.
Verse
17.
And
take
the
helmet
of
salvation
,
and
the
sword
of
the
Spirit
,
which
is
the
word
of
God
.
IN
this
verse
are
contained
the
fifth
and
sixth
pieces
of
the
spiritual
armour
which
he
will
have
them
to
take
and
make
use
of
.
The
fifth
is
salvation
,
or
the
hope
of
salvation
,
the
thing
hoped
for
,
being
put
for
hope
,
as
the
Apostle
explaineth
himself
,
1
Thes.
5.
—
8.
which
hope
,
is
a
grace
,
whereby
we
patiently
expect
salvation
,
both
temporal
(
Psal.
62.
1.
)
and
eternal
,
Titus
1.
2.
but
chiefly
the
latter
,
according
to
the
promise
apprehended
by
faith
,
and
it
answereth
the
part
of
the
bodily
armour
called
the
helmet
,
or
head-piece
,
which
being
the
highest
piece
of
all
the
rest
,
did
defend
the
head
and
face
,
and
was
so
composed
as
to
make
the
souldier
of
dreadfull
appearance
unto
his
enemies
.
In
like
manner
this
grace
of
wel-grounded
hope
doth
lift
the
heart
upwards
,
Psal.
16.
9.
keepeth
the
head
safe
and
above
water
,
so
that
the
Christian
sinketh
not
,
2
Cor.
4.
16.
Rom.
5.
3.
4.
and
bringeth
him
to
so
high
a
pitch
of
Christian
courage
as
maketh
him
formidable
to
his
adversary
,
1
Sam.
17.
45
,
46.
The
sixth
piece
of
armour
is
the
written
Word
of
God
,
which
answereth
that
part
of
the
bodily
armour
called
the
sword
,
whereby
the
souldier
useth
both
to
defend
himself
and
wound
the
enemy
.
In
like
manner
the
Word
of
God
,
laid
up
in
the
heart
,
and
made
use
of
pertinently
by
the
Christian
souldier
,
hath
somewhat
in
it
to
ward
off
the
blow
of
every
tentation
,
Matth.
4.
4
,
7
,
10.
and
maketh
Satan
retire
as
one
ashamed
and
wounded
,
Matth.
4.
10
,
11.
and
it
is
here
called
the
sword
of
the
Spirit
,
because
the
Spirit
of
God
hath
revealed
this
Word
,
2
Pet.
1.
21
,
it
worketh
powerfully
upon
the
spirits
of
men
,
Heb.
4.
12.
and
its
efficacy
in
working
dependeth
on
the
Spirit
,
2
Cor.
10.
4.
Doct.
1.
Though
believers
have
heaven
and
salvation
already
in
right
and
by
promise
,
Joh.
3.
36
—
:
yet
,
the
Lord
,
for
good
and
wise
reasons
,
seeth
it
necessary
to
delay
the
performance
,
and
not
to
give
them
present
possession
upon
their
right
:
for
,
if
there
were
present
possession
given
,
there
would
be
no
need
of
this
grace
of
hope
,
wherby
the
believer
doth
patiently
expect
salvation
promised
;
and
take
the
helmet
of
salvation
,
or
of
the
hope
of
salvation
.
2
The
sincere
believer
,
during
the
time
of
the
not
performance
of
promised
salvation
,
may
cast
his
accompt
to
meet
with
many
sore
assaults
,
and
sad
stroaks
from
manifold
tentations
upon
all
hands
:
for
,
what
need
of
an
helmet
,
if
there
be
not
appearance
of
blows
?
and
take
the
helmet
of
salvation
.
3.
A
wel-grounded
hope
of
salvation
,
according
to
the
promise
,
is
another
necessary
piece
of
the
Christians
armour
,
without
the
which
he
is
deprived
of
one
strong
motive
and
encouragement
to
the
work
of
sanctification
in
generall
,
1
Joh.
3.
3.
exposed
and
laid
open
to
several
deadly
blows
and
dangerous
tentations
from
Satan
,
and
more
especially
,
to
immoderate
grief
for
the
death
of
near
relations
,
1
Thes.
4.
13.
to
the
evil
of
covetousness
and
of
placeing
our
portion
and
happiness
in
this
life
,
as
knowing
nothing
of
a
better
,
Psal.
17.
14.
with
15.
to
the
evils
of
fainting
,
discouragement
and
dispaire
,
arising
from
delayed
performance
of
what
is
promised
,
Prov.
13.
12.
from
hard
sufferings
and
persecutions
for
the
Gospel
,
2
Cor.
4.
16.
with
18.
and
from
the
fear
of
approaching
death
,
the
king
of
terrours
,
Prov.
14.
32.
for
,
the
Apostle
commandeth
the
Christian
souldier
to
arm
himself
with
this
grace
of
hope
;
and
take
the
helmet
of
salvation
.
4.
Though
this
saving
grace
of
hope
be
stronger
and
weaker
in
several
Christians
,
according
as
it
hath
more
or
less
of
a
mixture
of
contrary
diffidence
,
Rom.
4.
18.
and
though
the
meanest
degree
of
hope
doth
serve
for
good
purpose
to
defend
the
Christian
in
some
measure
against
the
forementioned
tentations
,
Rom.
5.
5
—
.
yet
it
is
the
Christian
souldier
's
duty
,
in
order
to
his
better
guarding
against
those
deadly
blows
,
to
aim
at
no
less
than
a
full
assurance
of
hope
,
even
such
as
maketh
him
no
less
diffident
to
obtain
salvation
promised
,
than
if
he
had
it
in
hand
:
for
,
it
seemeth
the
Apostle
expresseth
the
grace
of
hope
by
salvation
,
the
object
of
it
,
to
shew
their
hope
should
be
as
much
fixed
as
if
they
had
salvation
it self
already
in
possession
;
and
take
the
helmet
of
salvation
.
5.
The
Christian
souldier
is
not
alwayes
and
only
to
be
upon
the
defending
hand
,
nor
to
think
it
enough
to
keep
his
sinfull
evils
from
prevailing
further
and
growing
stronger
:
but
he
must
also
endeavour
to
pursue
them
,
weaken
them
,
and
not
to
think
himself
exonered
untill
he
fully
subdue
them
:
for
,
the
Spirit
of
God
injoyneth
the
Christian
souldier
to
make
use
,
not
only
of
defensive
armour
to
guard
himself
;
but
of
offensive
also
,
to
pursue
and
kill
the
enemy
;
of
which
sort
is
the
sword
in
bodily
wars
;
and
the
sword
of
the
Spirit
.
6.
Acquaintance
with
the
Lords
written
Word
,
together
with
a
dexterous
usemaking
of
it
,
is
another
necessary
piece
of
the
Christian
his
armour
,
without
the
which
he
cannot
choose
but
he
exposed
to
several
dangerous
blows
and
deadly
tentations
,
seing
he
can
neither
know
sin
to
be
sin
,
Rom.
7.
7.
nor
the
right
way
of
resisting
sin
,
or
of
discharging
duty
,
Psal.
119.
9.
and
bearing
afflictions
with
Christian
courage
and
patience
,
Matth.
5.
39.
but
by
the
word
;
besides
,
that
the
timous
calling
to
mind
of
a
word
in
Scripture
,
forbidding
and
threatening
such
an
evil
,
pressing
the
practice
of
such
a
duty
,
and
speaking
incouragement
and
comfort
to
the
soul
exercised
with
such
a
cross
,
is
often
blessed
of
God
,
to
break
the
strength
of
the
tentation
which
inciteth
to
it
,
Matth.
4.
10
,
11.
to
furnish
the
heart
with
resolution
and
strength
for
duty
,
Psal.
119.
-
50.
and
with
Christian
courage
under
the
cross
,
Psal.
119.
92.
for
,
he
commandeth
the
Christian
souldier
to
arm
himself
with
the
knowledge
of
,
and
acquaintance
with
,
the
Word
of
God
;
and
the
sword
of
the
Spirit
,
which
is
the
Word
of
God
.
7.
As
it
is
the
only
vertue
and
power
of
Gods
Spirit
,
which
enliveneth
the
Word
,
and
maketh
it
effectual
;
So
it
is
only
the
Word
of
God
,
and
no
humane
inventions
,
or
magical
charmes
,
with
which
the
Spirit
of
God
doth
joyn
His
power
and
efficacy
to
resist
and
drive
away
the
devil
;
for
,
therefore
he
calleth
the
Word
the
sword
of
the
Spirit
,
and
expoundeth
it
to
be
no
other
word
,
but
the
Word
of
God
.
Verse
18.
Praying
alwayes
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
,
and
supplication
for
all
saints
.
HEre
is
a
seventh
piece
of
this
armour
,
or
rather
a
duty
,
the
practizing
whereof
is
injoyned
by
God
as
a
mean
for
obtaining
all
those
forementioned
pieces
of
the
spiritual
armour
from
Him
,
together
with
the
right
use-making
of
them
against
the
enemy
,
and
the
Lords
successfull
blessing
thereupon
.
This
mean
is
the
duty
of
prayer
,
whereby
we
offer
up
our
desires
to
God
,
Psal
,
62.
8.
for
things
agreeable
to
His
will
,
1
Joh.
5.
14.
in
the
name
of
Christ
,
Joh.
16.
23.
with
confession
of
our
sins
,
Psal.
32.
5.
6.
and
thankfull
acknowledgement
of
His
mercies
,
Philip.
4.
6.
Which
duty
is
injoyned
,
not
simply
,
but
with
six
necessary
qualifications
,
the
opening
up
whereof
,
doth
serve
for
so
many
doctrins
.
As
,
1.
we
must
pray
alwayes
,
which
is
not
to
be
understood
as
if
we
were
to
do
nothing
else
but
pray
;
but
the
phrase
implyeth
frequency
in
this
duty
,
and
at
all
times
,
when
opportunity
offers
,
(
the
original
word
will
bear
so
much
)
together
with
an
endeavour
to
keep
our
hearts
daily
in
a
praying
temper
,
that
when
God
offereth
occasion
,
we
may
not
want
a
sutable
frame
and
disposition
.
2.
We
must
use
all
kinds
of
prayer
,
two
whereof
are
here
expressed
,
first
,
prayer
,
strictly
taken
,
whereby
we
seek
these
good
things
which
we
want
from
God
.
Next
,
supplication
,
whereby
we
deprecate
evils
and
judgements
whether
felt
or
feared
.
3.
Our
prayers
and
supplications
must
be
in
the
spirit
,
as
not
being
a
work
of
the
lip
,
tongue
and
memory
only
;
but
of
the
heart
and
inward
man
,
Matth.
15.
8.
being
stirred
up
and
assisted
by
the
Spirit
of
God
,
Rom.
8.
26
,
27.
4.
The
exercise
of
prayer
must
be
joyned
with
watchfulness
,
a
watchfulness
especially
of
the
mind
.
See
upon
Col.
4.
verse
2.
doct.
3.
5.
It
must
be
with
most
importunate
perseverance
,
called
here
all
perseverance
,
implying
,
that
we
are
not
to
break
off
begun
diligence
in
the
practice
of
this
duty
,
Luke
18.
1.
yea
,
and
are
to
reiterate
our
petitions
for
one
and
the
same
thing
,
so
oft
as
occasion
offereth
,
untill
it
be
granted
,
2
Cor.
12.
8.
a
seeming
repulse
or
deniall
,
making
us
more
vehement
,
Luke
18.
5.
Matth.
15.
22.
&c.
Lastly
,
it
must
be
extended
unto
others
besides
our selves
,
which
others
are
first
expressed
more
generally
in
this
verse
,
to
wit
,
all
saints
,
that
is
,
all
these
,
who
,
having
given
up
their
name
to
Christ
,
are
standing
Church-members
,
and
especially
those
who
have
more
convincing
evidences
of
saving
grace
than
others
.
See
upon
Philip.
4.
verse
21.
doct.
2.
Which
is
not
to
be
understood
,
as
if
we
were
to
pray
for
none
but
such
:
we
ought
to
exclude
none
from
our
prayers
who
are
in
a
capacity
to
be
bettered
by
them
,
1
Joh.
5-16
.
no
not
our
very
enemies
,
Matth
,
5.
44.
only
the
saints
are
to
have
the
chief
room
,
both
in
our
hearts
,
and
also
in
our
prayers
,
as
in
all
other
duties
flowing
from
Christian
charity
,
Gal.
5.
ver.
10.
Hence
Learn
further
,
1.
The
Christian
souldier
doth
never
receive
so
much
from
God
,
while
he
is
upon
earth
,
as
to
stand
in
need
of
no
more
;
he
needeth
alwayes
more
grace
to
preserve
and
improve
what
is
already
bestowed
,
1
Pet.
1.
5.
and
to
supply
emergent
necessities
and
wants
,
whereof
while
he
breatheth
there
will
be
alwayes
some
new
discoveries
made
,
2
Cor.
12.
7.
with
9.
for
,
notwithstanding
of
this
compleat
armour
given
them
by
God
,
he
will
have
them
yet
to
be
alwayes
praying
and
seeking
more
;
praying
alwayes
,
saith
he
.
2.
This
whole
and
compleat
armour
of
God
can
do
no
good
to
the
Christian
souldier
,
either
to
defend
himself
,
or
to
offend
his
adversary
,
without
the
Lords
special
assistance
,
and
concurrance
,
whereby
he
actuateth
those
graces
,
and
without
the
which
,
habitual
grace
could
never
be
improved
or
made
use
of
by
us
to
any
good
purpose
,
Philip.
2.
13.
for
,
therefore
he
directeth
them
,
having
put
on
this
armour
,
to
make
their
recourse
to
God
by
prayer
for
obtaining
His
special
assistance
to
improve
it
aright
;
praying
alwayes
.
3.
The
exercise
of
prayer
is
most
necessary
to
be
made
conscience
of
by
the
Christian
souldier
,
as
that
,
by
which
he
obtaineth
all
his
other
armour
from
God
,
Ezek.
36.
26.
with
37.
together
with
special
assistance
to
improve
it
,
and
apply
it
to
work
,
as
said
is
:
hereby
also
he
doth
recover
his
armour
when
it
is
in
a
good
part
lost
,
Psal.
51.
10.
fourbish
,
sharpen
and
make
it
clear
,
when
it
is
eaten
and
consumed
with
the
rust
of
security
,
deadness
and
hardness
of
heart
,
Isai.
63.
17.
and
by
diligent
prayer
,
Satans
assaults
and
tentations
are
either
keeped
off
,
and
diverted
,
so
that
the
other
armour
getteth
not
much
a
doe
,
Matth.
26.
41.
Luke
21.
36.
or
otherwise
vigorously
resisted
;
and
the
other
armour
,
the
several
graces
of
Gods
Spirit
,
made
thereby
tentation-proof
,
Luke
22.
32.
In
a
word
,
prayer
is
the
souls
swift
and
trusty
messenger
to
God
,
for
receiving
new
orders
,
new
strength
,
and
all
things
the
Christian
souldier
needeth
,
either
before
,
after
,
or
in
time
of
fight
,
and
never
returneth
empty
without
an
answer
,
Joh.
16
,
23
,
for
,
he
injoyneth
the
exercise
of
prayer
as
most
necessary
to
the
Christian
souldier
;
praying
alwayes
.
4.
As
the
Christian
souldier
is
never
fully
freed
from
all
his
straits
,
necessities
and
wants
;
So
he
ought
to
live
in
the
daily
sense
of
his
own
emptiness
,
and
in
the
faith
of
Gods
fulness
and
willingness
to
supply
all
his
wants
;
for
,
he
should
be
praying
alwayes
,
and
therefore
alwayes
sensible
of
his
need
to
pray
,
and
confident
of
Gods
readiness
to
answer
,
Iam.
1.
6.
As
there
are
severall
sorts
of
prayer
,
some
mental
only
,
Exod.
14.
15.
others
vocal
also
,
Psal.
5.
1.
2.
some
sudden
or
ejaculatory
,
Nehem.
2.
-4.
others
more
solemn
and
of
greater
length
,
Rom.
15.
30.
And
of
those
latter
sort
,
again
,
some
publick
or
Church-prayers
,
1
Tim.
2.
1.
others
private
or
Family-prayer
,
Acts
10.
1
,
2
,
3.
and
others
secret
,
as
Closset-prayers
,
Matth.
6.
6.
Some
,
again
,
are
ordinary
for
ordinary
causes
,
and
performed
at
ordinary
times
,
Psal.
55.
17.
others
are
extraordinary
,
upon
some
special
and
weighty
occasions
,
requiring
more
than
ordinary
affection
and
time
of
continuance
,
Joel
1.
14
&c.
So
all
those
several
sorts
of
prayer
,
are
to
be
made
conscience
of
,
and
none
to
be
neglected
,
as
God
doth
call
to
any
of
them
:
for
,
the
Apostle
,
supponing
there
are
severall
sorts
of
prayer
,
injoyneth
them
to
pray
with
all
prayer
.
6.
It
pleaseth
God
to
exercise
his
dearest
children
,
not
only
with
the
want
of
several
things
necessary
and
good
,
but
also
with
the
presence
of
many
things
in
themselves
evil
and
hurtfull
,
and
those
evils
both
of
sin
and
punishment
,
as
for
other
reasons
,
so
for
this
one
,
that
of
both
the
one
and
the
other
,
they
may
be
making
daily
errands
unto
God
in
prayer
,
for
getting
the
former
supplied
,
and
the
latter
either
removed
or
prevented
:
for
,
as
was
shown
in
the
exposition
,
by
prayer
strickly
taken
,
and
as
distinguished
from
supplication
,
we
seek
those
good
things
which
we
want
;
and
by
supplication
we
deprecate
evils
and
judgements
:
Now
,
the
Apostle
enjoyneth
them
to
use
both
those
;
With
all
prayer
and
supplication
,
saith
he
.
7.
However
there
be
more
intense
affection
,
and
fervencie
of
spirit
,
together
with
more
assistance
from
the
Spirit
of
God
required
in
some
sort
of
prayers
,
to
wit
,
extraordinary
,
(
Ioel
2.
12.
to
18.
)
than
in
others
;
yet
all
our
prayers
,
even
those
which
are
ordinary
,
sudden
and
ejaculatory
,
ought
to
be
joyned
with
some
measure
of
spirituall
fervencie
and
intense
affection
;
neither
can
any
of
them
be
discharged
aright
without
the
assistance
of
,
and
influence
from
,
the
Spirit
of
God
,
as
being
a
piece
of
most
immediate
worship
to
God
,
who
is
a
Spirit
,
and
will
be
worshiped
in
spirit
and
truth
,
Joh.
4.
24.
for
,
he
requireth
that
all
prayer
and
supplication
be
in
the
Spirit
.
8.
There
is
not
any
duty
which
Satan
is
a
greater
enemy
to
,
or
our
hearts
more
averse
from
,
than
this
of
prayer
in
the
spirit
,
it
being
no
small
difficulty
to
bring
our
hearts
up
to
it
,
to
keep
them
at
it
,
or
make
them
walk
like
it
afterwards
:
for
,
so
much
is
supponed
while
he
requireth
the
exercise
of
watchfulnesse
,
chiefly
over
the
heart
,
in
order
to
prayer
;
Watching
thereunto
.
9.
Neither
is
there
any
duty
which
Satan
is
more
earnest
to
make
us
quit
and
fall
from
,
after
we
have
begun
well
,
and
which
our
hearts
are
more
apt
to
be
discouraged
and
take
up
an
halt
in
,
than
in
this
duty
of
praying
in
the
spirit
,
and
chiefly
under
delayed
answers
:
for
,
so
much
is
supponed
,
while
he
requireth
them
to
persist
with
all
perseverance
,
and
this
not
only
in
some
,
but
all
sorts
of
prayer
.
10.
As
Christians
ought
to
pray
for
others
as
well
as
for
themselves
;
So
,
the
more
lively
,
watchfull
and
importunate
we
are
in
praying
for
our selves
,
the
more
our
heart
will
be
enlarged
with
desire
to
take
inspection
of
the
necessities
of
others
,
and
to
hold
up
their
case
to
God
:
for
,
having
enjoyned
them
to
pray
for
themselves
with
all
prayer
and
supplication
,
watching
thereunto
with
all
perseverance
,
he
biddeth
them
,
next
,
make
supplication
for
others
,
even
for
all
Saints
.
Vers.
19.
And
for
me
,
that
utterance
may
be
given
unto
me
,
that
I
may
open
my
mouth
boldly
,
to
make
known
the
mysterie
of
the
gospel
.
HE
doth
here
exhort
them
to
pray
for
himself
in
particular
,
showing
,
first
,
what
he
would
have
them
to
ask
from
God
on
his
behalf
,
even
a
gift
and
dexterity
of
uttering
and
expressing
his
conceptions
in
publick
preaching
,
together
with
courage
and
boldnesse
to
deliver
all
his
message
,
without
stop
or
impediment
,
and
as
it
were
,
with
open
mouth
before
all
flesh
as
God
should
call
him
,
without
all
base
fear
,
2
Tim.
1.
7
,
8.
shame
,
Rom.
1.
16.
partiality
,
1
Tim.
5.
21.
or
diffidence
of
the
truth
of
what
he
should
deliver
,
Psal.
116.
10.
which
gift
he
doth
illustrate
from
the
use
which
he
was
to
make
of
it
,
even
that
according
to
the
trust
committed
to
him
by
God
,
chap.
3.
8
,
9.
he
might
make
known
the
Doctrine
of
the
Gospel
unto
his
hearers
:
which
Doctrine
,
is
here
called
a
mysterie
.
See
upon
chap.
1.
ver.
-9.
doct.
1.
Besides
what
is
already
observed
upon
the
parallel
place
,
Col.
4.
3.
Hence
Learn
,
1.
As
the
Lords
people
ought
chiefly
to
mind
those
in
their
prayers
who
are
most
instrumentall
in
the
work
of
God
;
So
it
is
the
duty
of
Christians
,
to
be
seeking
the
mutuall
help
of
one
anothers
prayers
,
and
for
this
end
to
acquaint
one
another
with
their
pressing
wants
and
necessities
,
Iam.
5.
16.
and
especially
Ministers
should
crave
the
assistance
of
their
prayers
who
are
committed
to
his
charge
:
for
,
Paul
,
having
exhorted
them
to
pray
for
all
Saints
,
ver.
-18.
doth
here
incite
them
to
pray
for
himself
in
a
speciall
manner
who
was
their
Minister
,
and
an
eminent
instrument
in
the
Lords
work
;
And
for
me
,
saith
he
.
2.
The
most
able
and
gracious
Ministers
,
are
usually
most
sensible
of
that
weight
and
burden
which
is
in
the
ministeriall
charge
,
and
so
much
sensible
,
that
to
be
fitted
for
the
imployments
of
it
,
they
see
a
necessity
,
not
only
of
their
own
pains
and
study
,
their
wrestling
with
God
by
prayer
in
secret
;
but
also
of
the
assistance
and
prayers
of
others
:
for
,
Paul
,
a
gracious
and
able
Minister
,
doth
see
it
necessary
to
seek
the
help
of
others
;
And
for
me
,
saith
he
.
3.
Not
only
is
piety
and
knowledge
required
in
a
Minister
,
but
also
a
gift
of
utterance
,
or
a
singular
dexterity
to
expresse
his
conceptions
unto
others
pertinently
,
plainly
and
takingly
,
without
which
his
other
abilities
can
avail
but
little
to
inform
the
judgements
,
or
work
upon
the
affections
of
hearers
:
for
,
therefore
doth
Paul
desire
chiefly
that
utterance
may
be
given
unto
him
.
4.
Whatever
gift
a
Minister
hath
of
this
kind
,
whether
naturally
or
otherwise
,
yet
when
he
cometh
to
the
exercise
of
it
in
preaching
,
he
is
not
so
much
to
rely
upon
his
gift
and
skill
of
this
kind
,
as
to
depend
on
God
for
immediate
influence
and
assistance
to
strengthen
his
memory
,
uphold
and
order
the
organs
of
speech
,
and
to
give
him
the
present
and
actuall
exercise
of
his
gift
,
lest
he
either
miscarry
in
the
use
of
it
,
or
otherwise
sacrifice
to
his
own
drag
and
net
,
when
God
is
not
depended
on
,
and
so
provoke
the
Lord
to
blast
his
pains
and
make
them
uselesse
:
for
,
though
Paul
had
already
a
gift
of
utterance
,
having
now
preached
so
long
,
and
so
well
;
yet
he
willeth
them
to
seek
not
only
the
continuance
,
but
also
the
actuall
exercise
of
it
from
God
whenever
he
should
be
put
to
make
use
of
it
;
And
for
me
,
that
utterance
may
be
given
unto
me
.
5.
A
plausible
gift
of
utterance
,
is
not
all
which
is
required
in
a
Minister
,
he
must
have
faithfull
boldnesse
to
deliver
his
message
,
without
base
fear
or
partiality
,
joyned
with
his
utterance
,
otherwise
he
may
tickle
the
ear
,
but
cannot
rouse
up
dead
and
sleeping
consciences
:
for
,
with
utterance
he
desireth
he
may
be
assisted
to
open
his
mouth
boldly
.
6.
So
much
incensed
are
people
usually
at
plain
dealing
in
their
Ministers
,
so
little
can
they
endure
to
be
used
by
them
with
holy
freedom
and
boldnesse
,
Isa.
30.
10.
So
much
is
there
of
unmortified
fear
of
flesh
,
even
in
the
best
of
Ministers
,
Matth:
10.
26
,
28.
together
with
a
sinfull
loathnesse
to
intrust
the
Lord
with
the
event
or
personall
hazards
which
may
follow
upon
their
faithfull
boldnesse
,
Exod.
4.
10
,
13.
that
there
is
need
of
speciall
assistance
and
present
influence
from
God
,
to
make
a
Minister
open
his
mouth
boldly
,
concealing
no
necessary
truth
,
forebearing
the
reproof
of
no
known
vice
,
and
fearing
no
flesh
,
without
regard
had
unto
any
hazard
or
losse
he
may
meet
with
for
so
doing
:
for
,
Paul
will
have
them
to
seek
from
God
on
this
behalf
,
That
he
may
open
his
mouth
boldly
.
7.
The
serious
perpending
of
the
excellencie
,
worth
and
mysteriousnesse
of
the
subject
,
the
preaching
and
making
known
whereof
,
is
intrusted
to
Ministers
,
would
tend
to
convince
them
abundantly
of
their
own
insufficiency
for
such
a
task
,
and
of
the
need
they
stand
in
of
assistance
from
God
,
and
the
help
of
peoples
prayers
for
obtaining
His
assistance
:
for
,
this
moved
Paul
to
distrust
his
own
strength
,
and
to
seek
the
help
of
their
prayers
;
even
that
he
was
to
make
known
the
mystestery
of
the
Gospel
.
8.
The
great
end
for
which
Ministers
should
be
earnest
with
God
for
furniture
and
through-bearing
themselves
,
and
incite
others
to
plead
with
Him
on
their
behalf
,
is
not
that
by
vertue
thereof
they
may
gain
applause
,
or
get
themselves
exonered
before
men
,
but
that
the
Lords
people
may
be
edified
,
and
Christ
exalted
,
by
laying
open
what
rich
and
excellent
things
are
held
forth
of
Him
in
the
Gospel
:
for
,
the
end
why
he
desireth
a
gift
of
utterance
and
boldnesse
,
is
,
to
make
known
the
mysterie
of
the
Gospel
.
Verse
20.
For
which
I
am
an
ambassadour
in
bonds
:
that
therein
I
may
speak
boldly
,
as
I
ought
to
speak
.
HE
doth
,
first
,
give
two
reasons
,
exciting
them
to
pray
for
him
;
First
,
from
his
office
,
he
was
intrusted
by
God
,
as
an
ambassadour
in
Christs
stead
,
to
publish
the
glad
tydings
of
Reconciliation
with
God
,
contained
in
the
Gospel
,
2
Cor.
5.
20.
Secondly
,
from
his
bonds
,
which
did
not
hinder
him
to
preach
,
seing
as
the
original
word
,
signifying
in
a
chain
,
doth
imply
that
at
this
time
he
was
not
bound
with
fetters
,
but
in
the
custody
of
a
Souldier
with
whom
he
might
go
abroad
,
having
(
as
the
custom
of
some
prisoners
was
)
a
chain
on
his
right
arm
,
which
was
tied
to
the
Souldier's
left
arm
.
Next
,
he
repeateth
the
gift
which
he
would
have
them
to
seek
from
God
on
his
behalf
,
even
to
deliver
his
message
with
courage
and
boldnesse
:
and
he
extendeth
it
further
to
all
those
other
things
which
a
Minister
ought
to
advert
unto
in
preaching
.
See
upon
Col.
4.
ver.
4.
doct.
11.
Hence
Learn
,
1.
As
Christs
Ministers
do
in
a
singular
manner
represent
His
Person
,
and
being
cloathed
with
authority
from
Him
,
are
sent
to
treat
and
transact
about
the
greatest
matters
on
earth
in
His
Name
,
even
the
making
up
of
peace
and
friendship
betwixt
God
and
sinners
,
2
Cor.
5.
20.
So
,
their
deportment
,
for
gravity
,
prudence
and
holinesse
,
ought
to
be
such
,
as
may
conciliate
authority
to
their
message
,
and
bring
no
disgrace
or
rub
upon
Him
whose
Person
they
do
sustain
.
It
is
their
duty
also
to
mannage
their
trust
with
faithfulnesse
,
speaking
nothing
but
what
they
have
a
Commission
for
from
Christ
their
Master
,
concealing
nothing
of
what
is
intrusted
to
them
to
speak
,
but
delivering
all
of
it
with
that
authority
and
gravity
,
boldnesse
and
majesty
which
becometh
the
ambassadours
of
Him
who
is
Prince
of
the
Kings
of
the
earth
,
Revel.
1.
-
5
-
for
,
such
is
the
honour
and
duty
of
ambassadours
among
earthly
princes
;
and
though
this
title
of
ambassadour
for
Christ
,
did
belong
to
the
Apostles
in
all
respects
chiefly
,
and
in
some
respects
to
them
only
,
as
that
they
were
confined
to
no
certain
charge
,
or
country
,
Matth.
28.
19.
and
absolutely
to
be
trusted
as
men
who
could
not
erre
,
at
least
in
what
they
wrote
,
2
Tim.
3.
16
-
.
yet
as
to
many
other
respects
,
and
chiefly
those
which
are
mentioned
in
the
Doctrine
,
i●
doth
belong
to
all
sent
Ministers
;
and
therefore
they
are
called
the
Angels
of
the
Churches
,
Revel.
2.
1
,
&c.
For
which
I
am
an
ambassadour
,
saith
he
.
2.
The
matter
and
purpose
contained
in
the
Gospel
,
even
the
way
of
making
peace
between
God
and
sinners
,
is
a
businesse
of
great
importance
in
Gods
account
,
and
such
as
he
would
have
bear
weight
with
us
:
for
,
an
ambassadour
is
not
sent
among
Princes
and
States
for
triffles
,
but
for
things
of
highest
concernment
.
Now
,
God
sendeth
ambassadours
to
carry
the
message
of
the
Gospel
:
For
which
Gospel
I
am
an
ambassadour
,
saith
he
.
3.
So
great
desire
hath
God
,
that
lost
sinners
embrace
the
Gospel
with
His
peace
and
friendship
offered
in
it
,
that
He
dealeth
with
them
not
as
with
traitours
and
rebels
;
but
as
persons
of
dignity
and
respect
,
that
thereby
they
may
be
the
more
induced
to
accept
His
offers
:
for
,
Kings
and
States
send
not
ambassadours
to
private
obscure
men
,
but
to
persons
of
respect
and
worth
.
Now
,
God
sendeth
ambassadours
with
the
Gospel
to
sinners
:
For
which
I
am
an
ambassadour
.
4.
That
God
doth
graciously
condescend
to
send
an
honourable
embassage
for
peace
and
friendship
to
worthlesse
traitours
and
rebels
,
it
should
make
the
Lords
people
mind
and
respect
those
who
are
intrusted
with
it
,
and
particularly
to
hold
up
their
case
unto
God
by
prayer
for
strength
,
wisdom
,
and
every
other
thing
which
becometh
those
who
are
imployed
in
such
an
honourable
errand
from
the
great
God
:
for
,
he
●iddeth
them
pray
for
him
,
because
he
was
an
ambassadour
sent
from
God
with
the
Gospel
;
For
which
I
am
an
ambassadour
.
5.
Though
our
provoked
Lord
doth
send
a
message
of
peace
and
friendship
unto
a
rebellious
world
,
and
putteth
respect
upon
them
by
sending
ambassadours
to
them
in
His
stead
;
yet
,
such
is
their
ingratitude
,
and
such
enemies
are
they
to
their
own
mercies
,
that
in
place
of
giving
a
thankfull
meeting
to
such
kind
usage
,
they
do
what
they
can
to
affront
the
Lord
,
not
only
by
sleighting
His
message
.
Psal.
81.
11.
but
by
the
disgracefull
usage
of
His
ambassadours
,
contrary
to
the
law
and
practice
of
all
Nations
:
for
,
Paul
,
though
Christs
ambassadour
,
was
neverthelesse
put
in
bonds
for
the
Gospel
.
6.
As
it
concerneth
the
Lords
people
to
pray
to
God
for
their
Ministers
at
all
times
;
So
chiefly
when
they
are
in
a
suffering
case
,
lest
through
their
fainting
in
the
day
of
adversity
,
they
give
the
truth
of
God
a
dash
,
Philip.
1.
19
,
20.
and
that
they
may
be
enabled
by
God
to
bear
persecution
with
such
undaunted
courage
as
persecuters
may
see
their
labour
to
be
but
in
vain
,
Acts
5.
34
,
&c.
and
the
truth
of
God
,
for
which
they
suffer
,
may
receive
no
hurt
but
advantage
by
their
sufferings
.
Philip.
1.
12.
for
,
he
urgeth
them
to
pray
for
him
,
from
this
,
that
for
the
Gospel
he
was
an
ambassadour
in
bonds
.
7.
So
mercifull
and
long-suffering
is
God
,
that
when
His
offer
of
friendship
is
rejected
by
rebels
and
His
ambassadours
,
contrary
to
the
law
of
Nations
imprisoned
and
wronged
;
yet
,
he
doth
not
presently
give
up
with
them
,
and
denounce
an
irreconciliable
war
against
them
,
but
pursueth
them
with
kindnesse
,
and
in
a
manner
beggeth
their
peace
,
and
will
not
take
a
refusall
:
for
,
His
will
was
,
that
Paul
,
being
put
in
bonds
by
them
,
should
yet
discharge
the
office
of
an
ambassadour
towards
them
,
and
deliver
the
message
of
peace
,
even
to
those
who
put
him
and
keeped
him
in
bonds
,
if
they
would
have
come
to
hear
him
;
For
which
I
am
an
ambassadour
in
bonds
.
8.
So
zealous
should
Ministers
be
of
Christs
honour
and
the
good
of
souls
,
that
no
sufferings
for
the
Gospel
should
make
them
quit
the
preaching
of
it
;
but
even
when
through
persecution
they
are
restrained
of
that
liberty
which
they
sometimes
had
,
they
ought
to
be
alwayes
doing
and
making
use
of
what
liberty
they
have
:
for
,
Paul
,
though
in
bonds
,
is
yet
doing
the
office
of
an
ambassadour
,
and
thirsting
after
a
spirit
of
courage
from
God
,
for
discharging
of
it
,
faithfully
and
boldly
;
I
am
an
ambassadour
in
bonds
,
that
therein
,
or
thereof
,
meaning
the
Gospel
,
I
may
speak
boldly
.
9.
The
Lord
setteth
bounds
to
the
wrath
of
men
,
in
so
far
as
he
doth
easily
abate
the
extremity
of
their
rage
towards
His
Servants
,
and
doth
not
permit
it
to
come
to
its
full
height
,
so
long
as
He
hath
any
use
to
make
of
them
:
for
,
though
their
rage
carried
them
to
put
Paul
in
a
chain
,
yet
he
restrained
them
,
from
making
him
a
close
prisoner
,
he
had
liberty
to
preach
notwithstanding
;
That
therein
I
may
speak
boldly
,
saith
he
.
10.
The
Lords
Servants
are
to
deliver
the
truths
of
God
with
much
holy
freedom
and
boldnesse
,
not
only
when
they
are
far
from
apparent
danger
,
but
even
when
they
are
in
the
mouth
of
hazard
,
and
ready
to
be
swallowed
up
by
it
:
If
they
speak
at
all
,
as
speak
they
must
,
when
God
doth
call
them
to
it
,
it
must
be
done
without
all
base
fear
of
flesh
,
with
such
confidence
and
boldness
as
may
evidence
they
are
not
ashamed
of
their
Master
or
message
:
for
,
Paul
,
even
in
bonds
,
resolveth
to
speak
the
Gospel
boldly
,
and
craveth
the
help
of
their
prayers
for
that
end
.
11.
However
an
unhumbled
heart
,
puft
up
with
pride
and
confidence
in
his
own
strength
,
may
judge
it
a
task
of
no
great
difficulty
to
carry
a
suffering
lot
with
undaunted
courage
before
he
be
put
to
it
,
Matth.
26.
33.
and
will
readily
condemn
all
as
faint-hearted
cowards
and
base
backsliders
who
ride
not
out
the
storm
with
as
much
chearfulnesse
,
courage
and
resolution
,
as
they
conceive
themselves
would
do
,
Job
4.
5
,
6.
yet
,
an
humbled
heart
,
acquainted
with
sufferings
,
will
not
judge
so
,
but
so
conscious
is
he
of
his
own
weaknesse
,
and
knoweth
so
well
how
hard
it
is
for
flesh
and
bloud
to
deny
it self
,
to
postpone
its
own
safety
to
the
keeping
of
a
good
conscience
,
how
ready
it
is
to
faint
under
a
continued
crosse
,
and
find
out
subterfuges
of
subtile
distinctions
,
thereby
to
plead
for
ease
and
sparing
of
it self
,
that
he
dare
not
trust
his
own
strength
,
nor
neglect
,
far
lesse
contemn
,
the
use
of
any
mean
appointed
by
God
for
his
encouragement
and
strengthening
:
for
,
Paul
seeth
it
was
no
easie
thing
to
speak
boldly
when
in
bonds
,
and
that
only
God
could
make
him
so
to
do
;
and
therefore
beggeth
the
help
of
their
prayers
,
as
a
mean
appointed
for
obtaining
courage
from
the
Lord
;
I
am
an
ambassadour
in
bonds
,
that
therein
I
may
speak
boldly
.
12.
It
is
not
every
sort
of
boldnesse
in
speach
,
which
a
Minister
ought
to
aim
at
,
but
such
as
is
beseeming
the
excellency
of
his
message
,
the
gravity
of
his
office
,
and
may
conduce
most
to
the
end
of
his
Ministery
,
the
glory
of
God
and
good
of
the
hearers
;
It
is
not
fleshly
boldnesse
,
or
rather
brazen-faced
impudence
,
to
vent
every
thing
may
tend
to
commend
a
man
to
his
hearers
,
or
to
please
their
fleshly
humours
;
not
is
it
foolish
temerity
,
or
presumptuous
rashnesse
,
to
speak
and
utter
the
holy
Oracles
of
God
,
without
premeditation
or
serious
consideration
of
what
is
most
fitting
to
be
uttered
,
and
likely
to
have
successe
,
at
such
a
time
,
on
such
persons
,
and
in
such
a
place
;
But
it
is
a
spirituall
holy
boldnesse
,
conjoyned
with
modesty
,
gravity
and
prudence
,
and
such
as
carrieth
alongst
with
it
in
the
person
where
it
is
,
the
sense
and
feeling
of
his
own
infirmities
,
1
Corinth.
2.
3.
for
,
the
beseemingnesse
and
decency
,
here
spoken
of
,
as
it
may
be
extended
to
all
those
necessary
qualifications
required
in
a
Minister
;
So
it
doth
chiefly
qualifie
that
boldnesse
presently
spoken
of
;
That
I
may
speak
boldly
as
I
ought
to
speak
.
Verse
21.
But
that
ye
also
may
know
my
affairs
,
and
how
I
do
,
Tychicus
a
beloved
brother
and
faithfull
minister
in
the
Lord
,
shall
make
known
to
you
all
things
.
THe
Apostle
,
being
now
in
the
third
part
of
the
chapter
,
to
conclude
the
Epistle
,
doth
,
first
,
shew
,
that
because
he
neither
could
write
,
nor
was
it
expedient
to
write
of
every
thing
in
the
body
of
the
Epistle
,
he
had
concredited
much
to
the
bearer
,
who
was
to
give
them
an
account
especially
of
Pauls
own
affairs
,
as
how
it
went
with
him
in
prison
,
how
the
work
of
the
Gospel
did
thrive
by
his
Ministery
,
and
generally
how
he
did
,
or
how
he
carried
himself
with
courage
and
constancy
under
every
dispensation
.
And
that
the
bearer
might
get
the
more
respect
and
credit
,
he
is
described
,
1.
from
his
name
Tychicus
.
See
Act.
20.
-4.
2.
from
his
state
as
a
Christian
,
in
which
respect
he
is
called
a
brother
.
See
upon
Philip.
2.
25.
doct.
1.
and
a
beloved
brother
,
thereby
to
shew
that
he
was
loved
by
Paul
,
and
worthy
to
be
loved
by
them
for
his
piety
and
parts
.
3.
from
his
office
,
in
which
respect
he
was
a
minister
,
and
a
faithfull
minister
in
the
Lord
,
as
answering
the
trust
reposed
in
him
by
the
Lord
Christ
,
whose
servant
he
was
.
4.
from
the
confidence
which
Paul
professeth
he
had
of
his
fidelity
in
his
present
imployment
,
while
he
perswadeth
them
he
would
keep
up
nothing
which
it
concerned
them
to
know
.
Hence
Learn
,
1.
The
written
Word
of
God
in
Scripture
is
so
contrived
,
that
though
nothing
necessary
unto
salvation
be
omitted
.
Joh.
20.
31.
yet
our
vain
curiositie
to
know
other
things
not
so
necessary
to
be
known
,
is
not
thereby
satisfied
:
for
,
Paul
,
having
committed
unto
writing
the
sum
of
necessary
doctrine
,
relating
both
to
faith
and
manners
for
the
Churches
benefit
in
all
ages
,
doth
not
write
any
thing
of
his
own
particular
concernments
,
but
intrusteth
them
to
the
bearer
,
as
not
so
necessary
to
be
known
to
the
ages
following
as
to
the
age
then
present
;
But
that
ye
may
also
know
my
affairs
,
Tychicus
shall
make
known
all
things
.
2.
The
life
and
conversation
of
Christians
,
and
chiefly
of
Ministers
,
in
publick
and
privat
,
under
all
cases
,
ought
to
be
such
,
as
they
need
not
to
be
ashamed
,
who
do
know
it
;
yea
,
and
edification
to
the
Church
of
God
may
arise
from
the
knowledge
of
it
:
for
,
such
was
Pauls
conversation
,
he
acquainteth
Tychicus
with
all
,
and
sendeth
him
to
Ephesus
to
acquaint
the
Church
there
with
all
.
3.
It
concerneth
Christians
much
to
inform
themselves
of
the
life
and
way
of
eminent
men
in
the
Church
of
God
,
and
chiefly
of
those
who
are
,
or
have
been
sufferers
for
truth
,
and
of
the
severall
passages
of
Gods
gracious
providence
towards
such
,
though
not
to
satisfie
their
vain
curiosity
,
Act.
17.
21.
yet
that
thereby
they
may
be
incited
to
simpathize
with
them
,
Heb.
13.
3.
to
follow
their
example
,
Iam.
5.
10.
and
to
blesse
the
Lord
on
their
behalf
,
2
Cor.
1.
11.
for
,
therefore
doth
Paul
send
Tychicus
to
make
them
know
his
affairs
,
and
how
he
did
.
4.
A
Minister
ought
to
be
so
affectionate
towards
his
flock
,
as
to
prefer
their
spiritual
edification
and
advantage
to
his
own
private
concernment
:
for
,
though
Paul
was
now
every
day
expecting
death
,
and
had
few
to
attend
upon
him
,
as
appeareth
from
2
Tim.
4.
6
,
10.
with
12
,
16.
yet
he
sendeth
Tychicus
unto
them
,
choosing
rather
that
himself
should
want
an
attender
,
than
they
a
comforter
;
Tychicus
shall
make
known
unto
you
all
things
.
5.
The
Minister
of
Christ
should
in
like
manner
be
ordered
with
prudence
in
giving
expressions
of
his
affection
towards
the
flock
,
least
otherwise
his
imprudent
carriage
in
the
manner
of
what
is
done
,
doth
more
hurt
than
the
thing
it self
can
bring
of
good
and
advantage
:
for
,
therefore
the
Apostle
doth
not
commit
the
evidences
of
his
affection
to
be
carried
to
them
by
every
man
,
but
one
whom
he
could
trust
,
and
they
would
respect
,
even
to
Tychicus
a
beloved
brother
and
faithfull
minister
.
6.
As
Ministers
would
be
loath
to
give
their
recommendation
and
testimony
to
naughty
persons
and
those
who
are
not
deserving
,
least
thereby
they
wrong
the
Church
of
God
,
and
prejudge
their
own
estimation
afterwards
when
the
person
recommended
by
them
doth
not
walk
answerably
;
So
they
should
not
deny
a
testimony
to
those
whom
they
know
to
be
deserving
;
so
far
should
they
be
from
labouring
to
obscure
and
bear
down
the
graces
and
gifts
of
God
which
are
eminent
in
any
of
their
fellow-labourers
,
of
purpose
that
they
themselves
alone
may
be
thought
of
:
for
,
Tychicus
was
a
man
deserving
,
and
therefore
Paul
doth
recommend
him
,
which
without
doubt
he
would
not
have
done
otherwise
;
Tychicus
a
beloved
brother
and
faithful
minister
in
the
Lord
.
7.
Though
God
may
make
use
of
unconverted
Ministers
to
do
good
in
his
Church
,
Matth.
10.
4.
with
8.
yet
no
man
can
be
a
faithfull
Minister
,
or
approved
of
God
in
His
work
,
except
he
have
saving
grace
and
be
in
Christ
by
faith
:
for
,
Tychicus
is
first
a
brother
as
a
sound
Christian
,
and
then
a
faithfull
minister
in
the
Lord
:
8.
That
Ministers
are
beloved
one
of
another
,
and
live
in
love
among
themselves
,
is
a
strong
inducement
to
make
the
Lords
people
allow
them
room
in
their
affections
,
and
receive
their
message
with
better
will
off
their
hand
:
and
divisions
,
carnal
emulations
,
and
strifes
among
Ministers
themselves
,
make
both
their
persons
and
office
lose
much
of
their
deserved
respect
among
the
people
:
for
Paul
sheweth
,
that
Tychicus
was
beloved
by
him
,
to
make
him
have
the
more
respect
from
them
;
Tychicus
a
beloved
brother
.
9.
It
is
in
a
singular
manner
required
of
a
Minister
,
and
the
prime
piece
of
a
Ministers
commendation
,
that
he
be
faithfull
,
that
is
,
diligent
in
his
work
,
2
Tim.
4.
2.
sincere
in
his
aimes
and
endeavours
at
the
glory
of
God
and
the
good
of
souls
,
1
Pet.
4.
11.
neither
adding
nor
pairing
unto
what
God
hath
committed
unto
him
to
speak
,
2
Cor.
2.
17.
Whatever
a
Minister
be
for
learning
,
prudence
,
utterance
and
other
abilities
,
if
he
be
not
faithfull
,
he
is
but
naught
,
Matth.
25.
23
,
with
26.
for
,
Paul
commendeth
Tychicus
from
this
,
that
he
was
a
faithfull
minister
in
the
Lord
.
10.
A
faithfull
Minister
will
give
proof
of
his
fidelity
in
all
the
pieces
of
his
imployment
,
not
only
in
publick
preaching
,
but
also
in
his
private
coversing
with
the
Lords
people
;
yea
,
and
in
every
thing
will
labour
to
answer
the
trust
reposed
upon
him
:
for
,
Paul
sheweth
Tychicus
would
be
faithfull
,
even
in
relating
the
case
and
state
of
Pauls
particular
affairs
;
he
shall
make
known
unto
you
all
things
.
Verse
22.
Whom
I
have
sent
unto
you
for
the
same
purpose
,
that
ye
might
know
our
affairs
,
and
that
he
might
comfort
your
hearts
.
IN
prosecution
of
the
former
purpose
,
he
sheweth
,
first
,
he
had
not
fallen
upon
Tychicus
accidentally
,
but
had
chosen
and
sent
him
of
purpose
.
And
,
next
,
declareth
a
twofold
end
for
which
he
sent
him
,
1.
that
he
might
acquaint
them
with
Paul's
affairs
,
as
ver.
21.
And
2.
that
he
might
be
comfortable
unto
them
by
his
presence
,
message
,
preaching
and
otherwayes
.
Doct.
1.
The
greater
paines
are
taken
by
Christ's
servants
to
bring
matter
of
edification
and
spiritual
consolation
unto
the
Lords
people
,
they
ought
to
receive
it
with
so
much
the
better
will
and
likeing
:
for
,
Paul
sheweth
that
both
he
and
Tychicus
were
at
the
pains
,
the
one
to
send
,
the
other
to
be
sent
unto
them
,
of
purpose
,
hereby
to
induce
them
the
more
to
receive
the
message
sent
;
Whom
I
have
sent
unto
you
for
the
same
purpose
.
2.
The
putting
a
right
impression
of
the
case
of
Christ's
suffering
servants
,
and
the
state
of
the
Gospels
thriving
upon
the
hearts
of
Christians
in
other
remote
parts
of
the
Church
,
is
a
work
worth
the
care
and
pains
of
most
eminent
Ministers
,
if
it
were
to
make
them
undergo
a
long
and
tedious
journey
for
that
same
very
end
:
for
,
Tychicus
was
sent
unto
them
for
the
same
purpose
,
that
they
might
know
his
affairs
.
3.
We
should
labour
so
to
inform
our selves
of
the
case
and
carriage
of
others
,
and
how
it
goeth
with
the
affairs
of
Christ's
Kingdom
elsewhere
,
as
to
be
drawing
matter
of
spiritual
edification
thence
,
and
consequently
not
to
feed
our
curious
humour
:
for
,
Tychicus
in
making
known
Pauls
affairs
,
was
to
aim
at
their
spiritual
consolation
,
much
more
were
they
to
aim
at
it
themselves
;
that
ye
might
know
our
affairs
,
and
that
he
might
comfort
your
hearts
.
4.
It
is
the
duty
of
every
Christian
,
and
chiefly
of
a
faithfull
Minister
,
to
have
this
end
proposed
unto
himself
in
all
his
friendly
visits
bestowed
upon
his
acquaintance
,
and
chiefly
upon
his
flock
in
all
his
familiar
conferences
with
them
,
in
all
the
intelligence
he
communicateth
unto
them
,
concerning
Gods
dealing
with
his
Churches
abroad
,
even
that
thereby
they
may
not
trifle-by
precious
time
,
or
only
satisfie
curious
ears
,
but
furnish
some
matter
of
spiritual
edification
for
bettering
the
inward
man
:
for
,
Tychicus
was
to
make
them
know
Pauls
affairs
,
for
this
end
,
that
thereby
he
might
comfort
their
hearts
.
5.
To
know
the
several
passages
of
Gods
gracious
providence
towards
His
suffering
servants
,
together
with
their
undaunted
courage
under
sufferings
,
and
the
use
which
God
doth
make
of
their
sufferings
to
advance
His
truth
and
cause
,
is
and
may
be
sufficient
ground
of
comfort
and
incouragement
unto
the
Lords
people
,
against
the
sorrow
and
sadnesse
,
which
their
sharp
sufferings
,
considered
in
themselves
,
cannot
choose
but
affect
the
lovers
of
truth
with
:
for
,
Paul
implyeth
,
that
their
hearing
of
his
sufferings
had
sadded
them
,
and
sheweth
the
relation
of
Gods
dealing
with
him
would
comfort
them
;
that
ye
might
know
our
affairs
,
and
that
he
might
comfort
your
hearts
.
6.
A
Christian
sufferer
,
supported
by
God
,
will
not
be
so
anxious
about
his
own
case
,
as
the
case
of
others
of
the
Lords
people
whom
he
knoweth
to
be
in
sorrow
and
heavinesse
;
yea
,
and
ready
to
halt
,
and
be
scandalized
for
His
cause
:
for
,
Paul
,
knowing
their
grief
,
and
fearing
their
fainting
at
his
tribulations
,
chapter
3.
14.
doth
send
Tychicus
of
purpose
to
comfort
their
hearts
.
Vers.
23.
Peace
be
to
the
brethren
,
and
love
with
faith
from
God
the
father
,
and
the
Lord
Jesus
Christ
.
NExt
,
in
the
conclusion
of
the
Epistle
,
is
contained
the
Apostles
ordinary
fare-well
wish
:
wherein
,
designing
those
to
whom
he
writeth
by
the
name
of
brethren
,
he
wisheth
unto
them
in
particular
,
1.
Peace
,
that
is
,
peace
with
God
,
with
their
own
conscience
,
one
with
another
,
and
all
sort
of
prosperity
.
2.
Mutuall
love
among
themselves
;
for
,
Gods
love
to
them
is
comprehended
under
grace
in
the
following
verse
.
3.
The
grace
of
faith
,
the
fountain
of
the
former
,
1
Tim.
1.
5.
All
which
he
wisheth
from
God
the
Father
,
not
excluding
but
including
the
Son
and
holy
Ghost
;
(
See
upon
Col.
3.
17.
doct.
3.
)
and
from
Jesus
Christ
the
Mediator
,
through
vertue
of
whose
merit
and
intercession
all
saving
benefits
are
conveyed
unto
the
Elect.
Doct.
1.
Ministers
,
who
would
have
their
pains
attended
with
successe
towards
the
Lords
people
,
ought
to
beg
that
from
God
by
prayer
to
be
wrought
in
them
,
which
by
their
preaching
they
endeavour
to
inculcate
on
them
:
for
,
peace
,
love
and
faith
,
are
the
sum
of
all
which
he
hath
been
presently
instructing
them
in
,
and
pressing
upon
them
,
and
here
he
seeketh
all
from
God
by
prayer
;
Peace
be
to
the
brethren
.
2.
A
Ministers
prayers
for
obtaining
the
Lords
blessing
upon
his
pains
towards
his
flock
,
should
be
serious
,
servent
,
insisted
upon
,
and
often
inculcated
untill
a
gracious
answer
thereof
be
granted
:
for
,
the
Apostle
began
with
this
prayer
,
or
wish
,
chap.
1.
2.
and
here
he
closeth
with
it
;
Peace
be
to
the
brethren
.
3.
Even
Believers
are
not
made
perfect
in
grace
at
the
first
,
the
Lord
doth
carry
on
that
work
by
steps
and
degrees
,
that
somewhat
of
Him
may
be
seen
in
every
step
;
and
therefore
as
themselves
are
bound
to
grow
in
grace
,
by
adding
one
grace
to
another
,
2
Pet.
1.
5
,
6.
and
one
degree
of
the
same
grace
to
the
former
,
2
Pet.
3.
18.
So
,
it
is
the
duty
of
others
to
help
them
on
towards
growth
by
their
prayers
and
wishes
:
for
,
those
who
were
already
regenerated
among
the
Ephesians
,
had
faith
,
love
,
and
peace
wrought
in
them
at
the
first
,
and
Paul
wisheth
here
a
further
degree
of
,
and
growth
in
,
those
from
God
to
them
;
Peace
be
to
the
brethren
.
4.
Though
it
be
the
duty
of
all
to
live
in
peace
and
love
,
yet
a
truely
Christian
and
peaceable
frame
of
spirit
,
together
with
love
,
which
is
not
a
meer
moral
vertue
,
but
a
saving
grace
flowing
from
the
root
of
faith
,
is
only
to
be
found
among
true
Believers
,
and
should
be
sought-after
by
such
especially
;
coldrifenesse
of
affection
,
and
unpeaceable
walking
,
being
more
unbeseeming
them
than
any
others
:
for
,
therefore
doth
he
wish
for
peace
and
love
to
the
brethren
,
that
is
,
those
chiefly
who
were
brethren
in
Christ
and
born
of
God
.
5.
There
cannot
be
a
peaceable
frame
of
spirit
in
any
towards
others
,
nor
yet
an
harmonious
walking
with
them
,
nor
any
thing
else
,
except
sinfull
renting
and
shamelesse
striving
,
but
where
the
grace
of
love
is
;
whereby
the
heart
is
armed
against
all
irritations
arising
from
the
infirmities
of
others
to
break
the
bond
of
peace
,
Eph.
4.
2
,
3.
for
,
he
conjoyneth
these
two
in
his
wish
,
peace
,
whereof
,
one
branch
is
a
peaceable
frame
of
heart
and
harmonious
walking
,
and
love
:
Peace
be
to
the
brethren
,
and
love
.
6.
As
the
graces
of
faith
and
love
are
different
,
and
therefore
the
one
cannot
be
the
form
or
essence
of
the
other
;
So
they
are
alwayes
conjoyned
;
where
one
is
,
there
the
other
must
be
also
:
for
,
he
speaketh
of
them
as
two
different
graces
,
whereof
the
one
doth
necessarily
follow
upon
the
other
;
And
love
with
faith
.
7.
See
what
is
already
observed
from
Gal.
1.
3.
Philip.
1.
2.
Col.
1.
-2.
upon
the
persons
from
whom
,
and
through
whom
those
good
things
are
wished
and
sought
;
even
from
God
the
Father
and
the
Lord
Jesus
Christ
.
Vers.
24.
Grace
be
with
all
them
that
love
our
Lord
Jesus
Christ
in
sincerity
.
Amen
.
HEre
the
Apostle
wisheth
for
grace
,
that
is
,
Gods
free
favour
and
love
in
Christ
,
the
fountain
and
sum
of
all
the
former
good
things
wished-for
,
and
enlargeth
his
wish
towards
all
Believers
,
described
from
this
,
that
they
love
Jesus
Christ
in
sincerity
,
or
incorruption
(
as
the
word
signifieth
)
that
is
,
not
for
a
time
only
,
but
constantly
,
not
in
hypocrisie
,
or
shew
only
,
but
sincerely
and
really
;
and
so
closeth
up
all
with
his
Amen
,
as
an
evidence
both
of
his
affectionate
desire
and
confidence
of
an
answer
.
Doct.
1.
Though
we
may
have
a
more
particular
eye
to
some
than
to
others
,
by
making
mention
of
them
expresly
in
our
prayers
because
of
our
charge
of
them
,
present
imployment
about
them
,
or
other
near
relations
towards
them
;
yet
,
we
ought
not
to
exclude
any
,
especially
of
these
who
have
relation
to
Christ
,
but
are
to
remember
all
such
,
at
least
in
generall
,
and
seek
the
same
good
things
from
God
to
them
which
we
wish
for
others
:
for
,
the
Apostle
,
having
made
expresse
mention
of
the
believing
Ephesians
,
under
the
name
of
Brethren
,
ver.
23.
doth
here
extend
his
charity
and
prayers
towards
all
who
love
our
Lord
Jesus
Christ
in
generall
;
Grace
be
with
all
them
,
saith
he
.
2.
The
more
the
heart
is
exercised
in
spirituall
duties
,
especially
in
prayer
,
it
groweth
more
warm
and
more
enlarged
to
the
exercise
of
all
those
saving
graces
,
required
in
that
duty
,
and
especially
to
publick-mindednesse
,
and
the
exercise
of
charity
towards
the
Saints
,
and
of
faith
in
Jesus
Christ
:
for
,
Paul
,
continuing
his
prayers
and
wish
untill
this
verse
,
getteth
his
charity
enlarged
in
the
exercise
of
it
,
towards
all
Christians
in
generall
,
and
his
faith
strengthened
to
the
owning
of
Christ
as
his
own
;
Grace
be
with
all
that
love
our
Lord
.
3.
Gods
grace
,
or
free
favour
,
is
the
sum
of
all
which
a
man
needeth
to
wish
,
either
for
himself
or
others
,
it
is
virtually
all
things
,
so
that
the
man
that
hath
it
,
wanteth
nothing
;
he
hath
all
good
and
necessary
things
in
their
cause
and
fountain
,
he
doth
also
possesse
all
such
things
in
that
measure
God
seeth
fitting
for
him
:
for
,
in
this
part
of
his
wish
,
which
relateth
to
all
lovers
of
Christ
in
generall
,
he
doth
only
make
expresse
mention
of
grace
,
as
virtually
comprysing
peace
,
love
and
faith
,
which
he
wished
to
the
brethren
,
ver.
23.
Grace
be
with
all
them
that
love
our
Lord
.
4.
Love
to
Jesus
Christ
,
is
a
sure
mark
of
those
who
have
saving
interest
in
the
good
things
purchased
by
Him
,
and
one
of
those
marks
which
are
best
known
to
the
person
who
hath
it
;
love
to
Christ
where
it
is
,
cannot
be
well
hid
:
for
,
Paul
,
designing
those
who
might
plead
interest
in
the
good
things
prayed-for
,
describeth
them
by
their
love
to
Christ
,
as
being
a
mark
both
sure
and
easily
discerned
;
With
all
them
that
love
our
Lord
.
5.
The
Lords
Servants
ought
to
endeavour
,
that
those
,
who
are
in
a
gracious
state
,
and
have
right
to
the
great
and
good
things
purchased
by
Christ
,
may
know
so
much
,
and
for
that
end
would
furnish
them
with
the
knowledge
of
such
marks
and
evidences
as
may
be
most
easily
discerned
where
they
are
,
and
infallibly
prove
the
soul
that
hath
them
to
be
in
a
state
of
grace
:
for
,
Paul
giveth
such
a
mark
of
those
who
had
interest
in
the
good
things
prayed-for
,
even
love
to
Christ
,
that
they
might
know
so
much
of
themselves
;
With
all
them
that
love
our
Lord
Jesus
Christ
.
6.
It
is
the
duty
of
Ministers
to
lay
hold
on
all
occasions
to
recommend
this
grace
of
love
to
Christ
,
by
holding
forth
those
many
good
and
excellent
things
which
do
accompany
it
,
and
are
made
evident
to
be
in
the
heart
by
it
,
that
so
the
Lords
people
may
be
the
more
incited
to
bestow
their
love
and
heart
upon
Him
:
for
,
Paul
,
to
stir
them
up
to
the
love
of
Christ
,
recommendeth
this
grace
,
by
making
it
the
mark
and
evidence
of
the
man
that
hath
interest
in
all
the
good
things
wished-for
;
with
all
them
that
love
our
Lord
.
7.
Though
we
are
bound
to
pray
even
for
those
who
are
graclesse
,
that
God
may
bestow
grace
upon
them
;
yet
the
more
speaking
evidences
there
be
of
true
grace
in
any
,
we
may
be
the
more
encouraged
to
pray
to
God
for
them
,
and
with
greater
confidence
to
expect
a
gracious
return
of
our
prayers
upon
them
:
for
,
Pauls
wishes
to
God
,
to
which
he
affixeth
an
Amen
,
in
evidence
of
his
confidence
to
be
heard
,
are
put
up
in
behalf
of
those
who
do
love
our
Lord
Jesus
Christ
.
8.
As
there
are
many
who
professe
love
to
Christ
,
whose
love
is
,
and
,
when
it
is
tryed
,
will
be
found
to
be
but
counterfeir
,
unsincere
and
not
reall
;
So
the
good
things
promised
to
those
who
love
the
Lord
Jesus
Christ
,
do
not
at
all
belong
to
any
of
that
sort
,
whatsoever
their
deluded
hearts
may
sancie
to
the
contrary
,
but
to
such
only
,
who
love
Him
really
,
sincerely
,
and
testifie
their
love
into
Him
by
keeping
His
commandments
,
Joh.
14.
15.
and
especially
by
loving
those
who
are
His
,
1
Joh.
4.
20
,
21.
for
,
the
Apostle
qualifieth
that
love
to
Christ
,
which
is
an
evidence
of
interest
in
the
good
things
wished-for
,
by
sincerity
:
which
implyeth
there
is
somelove
not
sincere
;
That
love
our
Lord
Jesus
Christ
in
sincerity
.
9.
The
more
sincere
a
man
is
in
the
exercise
of
any
grace
,
or
practice
of
any
duty
,
he
will
endure
the
longer
;
sincerity
in
good
is
alwayes
attended
with
perseverance
,
but
hypocrisie
doth
soon
faint
and
wholly
sit
up
at
the
last
,
Joh.
27.
8
,
9.
with
10.
So
much
is
implyed
by
the
word
,
here
rendered
sincerity
,
as
Tit.
2.
-7.
which
also
signifieth
incorruption
:
That
love
our
Lord
Jesus
Christ
in
sincerity
,
Amen
.